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J      PHILADELPHIA.     ^| 


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Srom  f  5e  feifirat^  of 

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t^e  feifiratg  of 

(Princeton  t^eofogtcdf  ^emtndrg 

Ja-nes,  John  Angell,   1785- 
1859. 

le  Christian  professor 
"ddressed 


n 


THE 


CHRISTIAN  PROFESSOR 

ADDRESSED, 


IN   A    SERIES    OF 


COUNSELS   AND   CAUTIONS 

TO    THE    MEMBERS 

OF 

CHRISTIAN   CHURCHES. 
BY  JOHN   ANGELL  'JAMES. 


NE  w-york: 
D.    APPLETON    &    CO., 

200,    BROADWAY. 

1  838. 


NEW-YORK : 
HENRY     LUDWIG,     PRINTEFl, 

No.  72,  Vesey-street. 


PREFACE. 


The  substance  of  most  of  the  chapters  of  this  volume,  was 
delivered  in  a  course  of  sermons  addressed  to  the  church  of 
which  the  Holy  Ghost  hath  made  me  overseer.  The  seasons 
chosen  for  delivering  them  were  those  Sabbath  mornings  on 
which  the  Lord's  Supper  was  administered  ;  and  this  time  was 
selected,  because  it  may  be  supposed,  that  if  ever  the  minds  of 
Professing  Christians  are  more  than  usually  softened  to  receive 
the  impression  of  practical  truth,  it  is  when  the  eucharistic  em- 
blems of  which  they  are  about  to  partake,  stand  uncovered  before 
them,  and  as  they  silently  point  to  the  cross,  say  in  the  ear  of 
faith,  "  Ye  are  not  your  own,  for  ye  are  bought  with  a  price, 
therefore  glorify  God  in  your  body,  and  in  your  spirit,  which  are 
God's:' 

When  I  look  into  the  New  Testament,  and  read  what  a  Chris-r 
tian  should  be,  and  then  look  into  the  church  of  God,  and  see 
what  Christians  are,  I  am  painfully  affected  by  observing  the 
dissimilarity;  and  in  my  jealousy  for  the  honour  of  the  Christian 
Profession,  have  made  this  effort,  perhaps  a  feeble  one,  certainly 
an  anxious  one,  to  remove  its  blemishes,  to  restore  its  impaired 
beauty,  and  thus  raise  its  reputation. 

What  my  opinion  of  the  prevailing  state  of  religion  in  the 
present  day  is,  will  appear  still  more  clearly  in  the  following 
pages,  and  especially  in  the  chapter  devoted  to  the  consideration 
of  this  subject.  That  evangelical  piety  is  advancing  and  spread- 
ing over  a  wider  surface,  I  have  not  a  doubt :  but  what  it  is 
gaining  in  breadth,  it  is  losing,  I  am  afraid,  in  depth.     Politjcg, 


IV  PREFACE. 

and  their  sad  accompaniments,  party  strife  and  animosity  ;  trade 
carried  on  as  it  has  been,  with  such  rage  of  competition,  and 
upon  such  a  basis  of  credit,  and  to  such  an  extent  of  speculation  ; 
together  with  that  worldly  spirit  to  which  an  age  of  growing  re- 
finement and  luxury  usually  gives  rise,  are  exceedingly  adverse 
to  a  religion,  of  which  the  elements  are /aUA,  hope,  love.  The 
church  of  Christ,  in  all  the  sections  of  it,  is  sadly  mixed  up  with 
the  world  as  to  its  spirit,  and  many  of  its  customs ;  and  the  great 
body  of  the  faithful,  are  far  less  marked  in  their  separation  from 
the  followers  of  pleasure,  and  the  worshippers  of  Mammon,  than 
they  ought  to  be.  "  Ye  are  dead,  and  your  life  is  hid  with 
Christ  in  God,''''  is  the  description  of  a  religion  too  rarely  to  be 
seen  in  this  day.  A  few  years  ago,  an  attempt  was  made  to  call 
the  attention  of  the  churches,  to  the  subject  of  a  revival  of  piety, 
and  some  efforts  not  wholly  ineffectual  were  made  to  rouse  the 
slumbering  people  of  God,  and  induce  them  to  seek  for  a  more 
copious  effusion  of  the  Holy  Spirit.  But  the  call  to  united  and 
fervent  prayer,  soon  subsided  amidst  the  busy  hum  of  commerce, 
the  noise  of  party,  and  the  strife  of  tongues.  Still,  however,  I 
believe,  notwithstanding,  that  the  cause  of  the  Lord  is  advanc- 
ing upon  the  earth,  and  that  the  work  of  grace  is  begun  in  many 
persons,  whose  lot  and  whose  grief  it  is,  to  be  far  more  occupied 
with  things  seen  and  temporal  than  accords  with  their  happiness. 
Some  of  the  great  masters  of  painting  have  manifested  their 
skill  in  taking  portraits  of  themselves.  Conceive  of  one  of  those 
noble  pictures,  fresh  from  the  artist's  pencil,  presenting  in  the 
magic  of  drawing  and  colouring,  an  almost  speaking  representation 
of  the  great  original.  By  some  neglect,  however,  it  is  thrown 
aside,  and  in  its  unworthy  banishment,  amidst  the  lumber  of  an 
attic,  soon  becomes  covered  with  dust  and  dirt,  till  its  beauty  is 
disfigured,  and  its  transcendent  excellence  is  disguised.  Still,  in 
despite  of  these  defilements,  there  is  the  likeness  and  the  work' 


PREFACE.  V 

manship  of  the  immortal  author,  which,  by  a  careful  removal  of 
the  accidental  adhesions,  again  shine  forth  upon  enraptured  spec- 
tators, as  a  glorious  display  of  human  genius.  Is  it  a  profane  or 
unworthy  simile,  to  say  that  a  Christian  in  his  present  state  of 
imperfection,  is  something  like  this  ?  He  is  the  image  of  God, 
as  delineated  by  God  himself,  but  O,  how  covered  with  the  dust 
and  impurities  of  his  earthly  condition  ;  still,  however,  beneath 
that  blemished  exterior,  there  is  the  likeness  and  workmanship 
of  the  Great  God,  and  which,  when  purified  from  every  speck  and 
disfigurement,  He  will  present  in  its  restored  state  to  the  ad- 
miring gaze  of  the  universe. 

I  am  anxious,  that  as  much  as  possible  of  the  imperfections  of 
•  the  Christian  character  should  noiv  be  displaced  in  our  earthly 
sojourn,  and  as  much  as  may  be,  of  its  great  excellence  should 
now  be  seen.  For  if  we  profess  as  Christians,  to  have  the  mind  of 
Christ,  and  to  bear  the  image  of  God,  how  tremblingly  anxious, 
how  prayerfully  cautious  should  we  be,  not  by  retaining  any  thing 
in  our  conduct,  which  is  opposite  to  the  Divine  nature,  to  circu- 
late a  slander  against  God  himself. 

There  is  an  ineffable  beauty  in  the  Christian  character,  as  de- 
lineated by  our  Lord  Jesus  Christ  in  his  personal  ministry,  and 
by  his  holy  apostles,  and  there  wants  nothing  but  the  tolerably 
fair  copy  of  this  in  the  conduct  of  all  who  bear  the  Christian 
name,  to  silence,  if  not  convince,  the  spirit  of  infidelity.  If  the 
Christian  church  were  composed  only  of  persons  whose  charac- 
ters were  truly  formed  upon  the  model  of  the  Sermon  upon  the 
Mount,  or  the  Apostle's  description  of  charity,  there  would  be  no 
need  of  such  defences  of  Christianity  as  those  of  Lardner,  But- 
ler, Paley,  and  Chalmers  :  men  would  see  that  Christianity 
came  from  heaven,  because  there  was  nothing  like  it  upon  earth. 
The  gospel  is  its  own  witness,  but  then  its  testimony  is  so  often 
contradicted  by  its  professed  believers,  so  far  as  their  conduct 


VI  PREFACE. 

goes,  that  it  is  got  rid  of  on  the  alleged  unbelief  of  its  freinds,  for 
it  is  said,  if  they  believed  it  in  reality,  they  would  act  in  greater 
conformity  to  its  requirements.  When  the  Church  of  Christ, 
shall  by  its  spirit  and  conduct,  bear  the  same  testimony  for  the 
gospel,  as  the  gospel  does  for  itself,  then  in  the  mouth  of  these 
two  witnesses,  shall  the  truth  of  Christianity  be  established,  be- 
yond, I  will  not  say  the  power  of  refutation,  for  that  it  is  already, 
but  beyond  the  possibility  of  objection. 

It  is  I  think,  extremely  probable,  that  great  injury  is  done  to  the 
Christian  character  and  profession,  by  an  abuse  of  the  commonly 
admitted  fact,  that  there  is  no  perfection  upon  earth.  By  the  aid 
of  this  humiliating  concession,  it  is  to  be  feared  that  many  recon- 
cile themselves  to  far  more  and  greater  imperfections,  than  are  in 
any  case  compatible  with  consistency,  and  in  some  with isincerity. 
There  is  no  perfection.  But  is  there  no  command  to  us  to  seek 
after  it  ■?  Is  it  not  our  duty  to  obtain  it  1  The  man  who  does 
not  make  it  the  object  of  his  desire  and  pursuit ;  who  does  not 
wish  and  endeavour  to  obtain  every  kind  of  holy  excellence,  and 
in  every  possible  degree,  has  reason  to  doubt  the  reality  of  his 
religion.  A  professing  Christian  ought  to  he  a  character  of  uni- 
versal loveliness^  in  which  no  degree,  not  even  the  smallest,  of 
any  kind  of  known  imperfection  should  be  allowed  to  remain.  It 
should  be  with  him  as  to  holy  character,  as  it  is  with  persons  of 
much  neatness  and  nicety  as  to  their  dress,  who  are  not  only  ren- 
dered uncomfortable  by  great  defilements,  but  who  are  uneasy 
till  every  discernible  speck  of  dust  is  removed,  and  the  whole 
garment  presents  an  unsullied  surface.  There  is  such  a  thing  as 
moral  neatness,  which,  in  addition  to  freedom  from  and  abhor- 
rence of  greater  sins,  adds  a  sensitiveness  to  lesser  ones,  and  a 
studious  effort  after  universal  purity.  Perfection  is  our  duty ; 
perfection  should  be  our  wish,  and  perfection  our  aim  ;  by  which 
I  mean  to  say  that  a  Christian  is  not  to  allow  himself  to  practice 


PREFACE.  Vll 

any  degree  of  any  sin  ;  and  is  to  seek  every  possible  degree  of 
every  holy  virtue.  How  different  an  aspect  would  the  Christian 
Profession  present,  if  all  who  made  it  were  to  make  perfection  of 
character  their  aim,  and  according  to  apostolic  exhortation  were 
to  ^^  perfect  holiness  in  the  fear  of  God,''''  and  to  stand  forth  before 
the  world,  "  blameless  and  hannless,  the  unrehukaUe  sons  of  God.''"' 

It  was  not  my  intention  in  this  work,  to  enter  into  the  consi- 
deration of  private,  experimental,  or  doctrinal  religion,  so  much 
as  into  its  practical  parts ;  and  to  contemplate  the  believer  rather 
as  a  professor,  than  a  Christian,  or  at  least,  rather  as  a  Christian 
in  relation  to  the  church  and  to  the  world,  than  in  his  individual 
capacity,'  or  in  his  retirements.  To  have  followed  precisely  in  the 
same  track  as  Mr.  Jay,  in  his  lovely  work,  "  The  Christian 
Contemplated,"  would  have  been  worse  than  unnecessary, 

I  design  this  little  volume  as  a  sequel  to  "  The  Church  Mem- 
ber's Guide,"  and  as  an  amplification  of  some  topics  touched  upon 
incidentally  in  that  work.  It  has  been  the  fate  of  that  book,  to 
obtain  for  its  author  a  notoriety  which  he  certainly  did  not  con- 
template in  composing  it.  Advantage  has  been  taken,  by  one  of 
the  tricks  of  controversy,  of  the  admissions  of  abuses  to  which, 
like  every  thing  else  that  is  good,  the  principles  of  nonconformi- 
ty have  been  subjected  in  the  practices  of  some  of  the  churches, 
to  turn  these  candid  exposures,  against  the  whole  system  of  vol- 
untary churches.  This  is  a  disingenuous  artifice,  a  miserable 
sophism,  a  dangerous  weapon,  since  no  system  in  this  world  of 
imperfection  can  stand  before  it  ;  no,  not  even  that  set  up  by 
Apostles  themselves  ;  for  the  same  kind  of  evils,  which  I  have 
acknowledged  are  to  be  found  amongst  us,  are  to  be  traced  in  all 
the  primitive  churches  planted  and  superintended  by  inspired  men.* 

*  Mr.  Hall,  in  replying  to  one  of  his  opponents  in  the  controversy  on  "  The  Terms 
of  Communion,"  complains  indignantly  of  the  same  species  of  disingenuous  warfere. 
Speaking  of  some  quotations  that  had  been  made  from  his  own  writings,  he  says—"  It 
is  obvious  that  he  who  wishes  to  judge  of  them  fahly,  must  view  them  in  their  pro- 


Vlll  PREFACE. 

Perhaps  the  same  means  will  be  employed  in  reference  to  this  vol- 
ume. If  so,  those  who  use  them  are  quite  welcome  to  them.  To 
guard,  however,  as  much  as  possible  against  misconception,  or 
misrepresenation,  I  would  affirm,  once  for  all,  that  I  think  pro- 
fessors of  all  denominations  are  much  below  their  privileges, 
their  principles,  and  their  obligations ;  and  that  I  have  not  ad- 
dressed the  contents  of  these  chapters  to  my  own  flock,  because 
I  think  they  are  behind  others  in  piety,  but  because  I  wish  them 
to  be  above  and  beyond  the  average  religion  of  the  day. 

It  will  be  expected,  perhaps,  that  I  ought  to  take  some  public 
notice  of  a  volume  of  letters  addressed  to  me  by  Mr.  Beverley. 
I  do  not  know  that  the  circumstance  of  my  name  being  placed  in 
the  title  page  of  that  book,  lays  me  under  any  obligation  to  no- 
tice its  contents  at  all,  much  less  to  reply  to  them.  I  can  have 
no  hesitation,  however,  in  briefly  adverting  to  that  singular  pro- 
duction. My  own  opinion  of  it,  and  of  the  author's  other  works, 
accords  in  some  measure  with  those  which  have  been  already  ex- 
pressed from  other  quarters.  It  is  a  book  which  can  please  none, 
and  yet  may  improve  all,  if  indeed  they  are  in  a  mood  to  receive 
and  profit  by  what  is  administered  in  no  very  gentle  manner.  It 
may  be  called,  to  use  an  artist's  phrase,  a  study  in  church  polity, 
in  which  among  some  things  to  commend,  there  are  more  to 

per  place,  accompanied  with  their  respective  prooft  and  iUustrations ;  and  that  to  tear 
them  from  their  connection,  and  exhibit  them  in  their  naked  form,  as  though  they  had 
been  expressed  in  the  author's  own  terms,  is  a  direct  appeal  to  prejudice.  The  ob- 
vious design  is  to  deter  the  reader  at  the  outset,  and  to  dispose  him  to  prejudge  the 
cause  before  it  is  heard.  To  mingle  in  the  course  of  controversy  insinuations  and 
inuendos  which  have  no  other  tendency  than  to  impair  the  impartiality  of  the  reader, 
is  too  common  an  artifice  ;  but  such  an  open  barefticed  appeal  to  popular  prejudice  is 
of  rare  occurrence.  (Not  rare  now.)  It  is  an  expedient  to  which  no  man  will  conde- 
scend who  is  conscious  of  possessing  superior  resources.  To  this  part  of  the  perform- 
ance, no  reply  will  be  expected,  for  though  the  author  feels  himself  fully  equal  to  the 
task  of  answering  his  opponent,  he  confesses  himself  quite  at  aloss  to  answer  himself. 
Like  a  certian  animal  in  the  Eastern  part  of  the  world,  who  is  reported  to  be  ex- 
tremely fond  of  chmbingatree  for  that  purpose,  he  merely  pelts  the  author  with  his 
own  produce."— Hall's  Works,  vol.  li.  page  229. 


PREFACE,  IX 

condemn.  There  are  some  truths,  but  many  fallacies.  As  a 
writer,  Mr.  Beverley  is  more  of  a  caricaturist  than  a  portrait 
painter ;  and  a  satirist  rather  than  a  censor.  His  great  fault  lies 
in  speaking  too  dogmatically  upon  subjects,  with  which  he  can 
be  from  his  situation  but  imperfectly  acquainted,  and  in  drawing 
general  conclusions  from  too  narrow  a  range  of  facts.  I  trust  we 
shall  never  adopt  his  views  on  the  subject  of  a  learned  ministry ; 
and  on  the  other  hand,  never  be  induced  to  put  learning  in  the 
place  of  piety,  as  the  only  or  first  qualification  for  the  sacred  office. 
Our  ordination  services  admit,  perhaps,  of  improvement,  but 
cannot  be  dispensed  with,  intended  as  they  are,  to  introduce  a 
minister  to  pastoral  functions,  but  not  to  consecrate  a  priest  for 
sacerdotal  offices. 

It  is  difficult  to  believe  that  Mr.  Beverley  wishes  to  be  the 
founder  of  a  new  sect ;  I  would  rather  charitably  hope  that  his 
desire  is  to  bring  back  those  which  already  exist,  to  what  he 
conceives  to  be  the  primitive  simplicity  of  apostolic  Christianity. 
Yet,  why  has  he  placed  himself  in  the  situation  of  a  voluntary 
outlaw  from  the  Christian  church  ^  More  of  a  destructive  than  a 
reformer,  he  is  skilful  in  demolition,  but  is  prepared  with  no 
scheme  for  reconstructing  the  ruin  he  has  occasioned.  He  is 
capable  of  doing  something  better  than  he  has  yet  achieved.  He 
can  write  with  eiFect,  and  will  write  with  good  effect,  when  he  will 
allow  pious  earnestness,  and  courteous  fidelity,  to  gain  the  ascen- 
dant in  his  composition,  over  caustic  severity,  and  an  exaggerated 
representation  of  the  faults  both  of  systems  and  their  supporters. 
Passages  of  considerable  beauty  might  be  selected  from  all  his 
productions,  but  there  has  been  in  most  of  them  a  want  of 
seriousness,  which  makes  them  more  adapted  to  please  the 
scoffer,  than  to  improve  the  believer. 

Still,  however,  I  wish  his  last  work,  nominally  addressed  to 
myself,  to  be  widely  circulated  and  attentively  read.     Even  his 


X  PREFACE. 

sarcasms  may  do  good  ;  and  his  fierce,  and  almost  lawless  severi- 
ty may  be  turned  to  account.  He  has  told  us  some  faults  of  which 
we  are  guilty,  though  not  perhaps  in  the  degree  he  has  represent- 
ed :  and  he  has  accused  us  of  others  from  which,  I  think,  we  are 
clear  ;  the  former  let  us  amend,  the  latter  avoid.  His  gravest 
accusation  is,  that  we  have  too  little  spiritual  piety,  and  brotherly 
love.  Whether  he  be  thought  the  fittest  man  to  tell  us  so,  or 
whether  he  has  told  us  of  it  in  the  best  manner,  let  us  not  stay  to 
ask,  but  bow  to  the  rebuke,  which,  in  common  with  all  other  de- 
nominations, and  perhaps  not  more  than  they,  we  deserve,  and  en- 
deavour by  God's  grace  to  improve.  I  hesitate  not  to  express  my 
conviction  that  he  wishes  to  do  us  good,  though  it  may  be  doubted 
whether  he  has  chosen  the  best  method  of  demonstrating  his  re- 
spect, or  promoting  our  edification. 

J.  A.  J. 

Edgbaston,  April  21,  1837, 


CONTENTS 


CHAP.    1, 

Page 

WHAT  THE  CHRISTIAN  PROFESSION  IMPORTS      -      -      -      -      13 


CHAP.   H. 

THE    OBLIGATION    AND    DESIGN    OF    THE    CHRISTIAN   PRO- 
FESSION      


28 


CHAP.   HI. 

THE  DANGERS  OF  SELF-DECEPTION       - 39 

CHAP.    IV. 

THE  YOUNG  PROFESSOR 55 

CHAP.   V. 

AN  ATTEMPT  TO  COMPARE  THE  PRESENT  GENERATION  OF 

PROFESSORS  WITH  OTHERS  THAT  HAVE  PRECEDED  THEM   G3 

CHAP.    VI. 

THE  NECESSITY  AND  IMPORTANCE  OF  PROFESSORS  NOT 
BEING  SATISFIED  WITH  LOW  DEGREES  OF  PIETY,  AND 
OF  THEIR  SEEKING  TO  ATTAIN  TO  EMINENCE        -       -       -      88 

I  CHAP.    VII. 

THE    DUTY    OF    PROFESSORS   TO    AVOID    THE  APPEARANCE 

OF  EVIL        --- 101 

CHAP.   VIII. 

ON  CONFORMITY  TO  THE  WORLD   -      -      -      •      -      -      -      -    116 


XU  CONTENTS. 

Page 
CHAP.    IX. 

ON    THE     CONDUCT    OF     PROFESSORS     IN     REFERENCE    TO 

POLITICS - 132 

CHAP.   X. 

ON  BROTHERLY  LOVE 146 

CHAP.   XL 

THE  INFLUENCE  OF  PROFESSORS 165 

CHAP.    XH. 

CONDUCT  OF  PROFESSORS  TOWARDS  UNCONVERTED    RELA- 
TIVES   187 

CHAP.  xni. 


THE  UNMARRIED  PROFESSOR 


205 


CHAP.    XIV. 

THE  PROFESSOR  IN  PROSPERITY   --------   218 

CHAP.   XV. 

THE  PROFESSOR  IN  ADVERSITY 240 

CHAP.   XVI. 

THE  CONDUCT  OF  PROFESSORS  AWAY  FROM  HOME  -      -       -   258 

CHAP.   XVIL 

THE  BACKSLIDING  PROFESSOR    -   - -  275 

CHAP.   XVIII. 

ON  THE  NECESSITY  OF  THE  HOLY  SPIRIT's  INFLUENCE   TO 

SUSTAIN  THE  CHRISTIAN  PROFESSION        -      -      -      -      -290 

CHAP.    XIX. 

THE  DYING  PROFESSOR 314 


CHAPTER    I 


WHAT     THE     CHRISTIAN     PROFESSION    IMPORTS. 

A  PROFESSION  of  Christianity  is  the  most  solemn  engage- 
ment on  earth,  and  he  that  makes  it,  is  either  one  of  the  best 
or  one  of  the  worst  members  of  society.  Much  then  does  it 
become  all  who  call  themselves  by  the  name  of  Christ,  to 
inquire  with  the  deepest  anxiety,  whether  they  are  suffi- 
ciently aware  of  the  nature  and  obligations  of  the  act  which 
they  performed,  when,  by  entering  into  fellowship  with  the 
church  of  God,  they  publicly  said,  "I  am  a  Christian." 
Being  apprehensive  that  there  is  much  ignorance  on  this 
subject,  and  much  neglect  even  where  there  is  not  ignorance, 
I  most  earnestly  entreat  the  serious  and  prayerful  attention 
of  all  professors  who  may  read  these  pages  to  what  may 
now  be  stated,  as  to  a  matter  personally  and  individually 
applicable  to  them. 

To  "profess"  means  " to  declare  publicly  and  solemnly 
something  that  we  believe,  or  that  we  intend  to  do ;"  so  that 
a  "profession"  of  Christianity  signifies,  a  public,  solemn 
and  emphatic  declaration  that  we  believe  the  truths  and  sub- 
mit to  the  obligations  of  Christianity.  The  translators  of 
the  Scriptures  have  given  in  our  English  version,  two  ren- 
derings of  the  same  original  word,  sometimes  construing  it 
profession,  and  sometimes  confession.  In  this  they  have  con- 
formed to  a  diiference  which  modern  use  has  established, 

2 


14  IMPORTOFTHE 

and  by  which  profession  means,  the  declaration  of  our  reli- 
gious faith  in  the  ordinary  and  tranquil  circumstances  of  the 
Christian  Church,  without  any  reference  to  persecution ; 
while  confession  means  the  avowal  of  our  beliefj  in  times  of 
danger,  and  before  persecuting  rulers.  A  confessor  is  synony- 
mous with  a  martyr :  while  a  professor  means  simply  a 
person  publicly  declaring  himself  a  Christian.  Still,  how- 
ever, it  must  be  admitted  that  as  there  is  no  difference  in  the 
original  Scriptures,  so  there  is  none  in  reality ;  for  he  who 
makes  a  profession  of  religion  declares,  if  he  be  sincere,  his 
intention  to  seal  his  testimony,  if  required  to  do  so,  with  his 
blood. 

It  may  not  be  amiss  to  present  the  reader  with  some  of 
those  passages  of  holy  writ  in  which  the  two  words  are  em^ 
ployed.  Speaking  to  Timothy,  the  apostle  Paul  tells  him 
that  he  had  "  professed  a  good  profession  before  many  wit- 
nesses."— 1  Tim.vi.  12.  This  refers  to  the  declaration  of  his 
faith  before  the  Church  :  while  in  the  next  verse  he  is  said  to 
have  witnessed  or  testified  a  good  confession  before  Pontius  Pi- 
late. Jesus  Christ  is  called  "  the  Apostle  and  High  Priest  of 
our  profession." — Heb.  iii.  1.;  and  in  Heb.  iv.  14,  it  is  said, 
"  Seeing  we  have  a  great  High  Priest  that  is  passed  into  the 
heavens,  Jesus,  the  Son  of  God,  let  us  hold  fast  our  profes- 
sion." The  passages  in  which  the  other  term  is  used  are 
still  more  numerous ;  only  a  few  of  which  need  be  given. 
"Whosoever"  said  Christ,  "shall  confess  me  before  men, 
him  will  I  confess  also  before  my  Father  which  is  in  hea- 
ven."— Matthew,  x.  82.  "  If  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thy  heart  that 
God  hath  raised  him  from  the  dead,  thou  shalt  be  saved  :  for 
with  the  heart  man  believeth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation." — Rom.  x.  10,  11. 
"  Whosoever  shall  confess  that  Jesus  is  the  Son  of  God, 
God  dwelleth  in  him,  and  he  in  God." — 1  John,  iv.  15. 


CHRISTIAN      PEOFESSION.  15 

Let  US  now  consider, 

First. — What  the  Christian  profession  includes  : 

It  is  a  public,  solemn,  and  emphatic  declaration  to  this 
effect,  "•  I  am  a  Christian  ;  I  wish  to  be  considered  one ; 
and  I  mean  to  live  as  one.^*  Or,  to  use  the  comprehensive 
language  of  Christ,  it  is  confessing  him  before  men.  It  is 
important  to  remark  that  whatever  be  its  import,  it  has  spe- 
cial and  explicit  reference  to  Christ ;  it  is  not  a  declaration 
of  belief  merely  in  the  existence,  attributes,  and  purposes  of 
God,  as  the  Creator,  Preserver,  and  Governor  of  the  uni- 
verse; an  avowal  of  Theism,  as  opposed  to  idolatry;  no, 
it  is  a  profession  of  Christ  :  whosoever,  said  our  Lord,  shall 
confess  me,  I  will  confess  him :  whosoever  repeats  the  apostle, 
"  shall  confess  that  he  is  raised  from  the  dead  shall  be  saved ; 
to  him  every  tongue  shall  confess."  This  is  both  instructive 
and  impressive,  and  contains  a  strong  presumptive  proof  of 
his  true  and  proper  divinity.  The  Christian  church  is  a  col- 
lection of  witnesses  for  Christ ;  a  public  embodied  testimony 
to  Christ :  a  spiritual  temple,  bearing  on  its  lofty  front  the 
inscription  "  to  the  glory  of  christ."  Every  thing  under 
the  New  Covenant  refers  to  him  ;  the  Sabbath  is  to  honour 
HIM,  it  is  the  Lord's  day ;  the  Eucharist  is  to  commemorate 
him  ;  the  Christian  profession  is  to  testify  of  him  :  so  that  if 
Christ  be  not  divine,  we  are  under  a  dispensation  which  seems 
to  shut  God  out.  Religious  worship  and  obligations  are  di- 
verted from  God,  and  directed  to  a  creature.  There  was 
nothing  like  this  under  the  Old  Covenant.  Moses  was  but  a 
servant  of  the  house  under  that  economy,  and  is  not  held  up 
as  receiving  the  honour  of  a  proprietor ;  but  Christ  is  a  Son 
over  his  own  house ;  and  this  is  our  profession,  that  we  are 
Christ's. 

3ut  what  is  it  concerning  Christ  that  we  declare  when  we 
make  a  profession  of  him  1 

We  profess  to  believe  in  him  md  receive  him  as  the  Son 


16  IMP  ORT    OF    THE 

of  God,  and  the  Saviour  of  the  world,  divinely  appointed  by 
the  Father  as  the  Word  who  was  in  the  beginning  with  God 
and  was  God,  to  be  the  great  Prophet  by  whom  is  made 
known  to  man  the  nature  of  Jehovah  and  his  purpose  of  re- 
deeming mercy  towards  our  fallen  race  ;  and  that  with  docil- 
ity and  meekness  we  receive  all  his  doctrines,  whether 
declared  by  his  own  personal  ministry  on  earth,  or  by  his 
inspired  apostles,  however  mysterious  their  nature,  or  hum- 
bling their  tendency. 

We  profess  that  we  are  convinced  of  sin  as  transgressors 
of  tlie  law  of  God,  that  we  repent  of  our  manifold  and  aggra- 
vated transgressions,  that  God  will  be  just  in  our  destruction, 
and  that  hating  and  forsaking  iniquities,  we  mean  to  live  a 
righteous  and  holy  life. 

We  profess  that  as  sinners  lost  and  condemned,  not  only  by 
the  fall  of  Adam,  but  by  our  own  actual  transgressions,  we 
truly  believe  in  him  and  thankfully  receive  him  as  the  divinely 
appointed  Priest  and  sacrifice  for  sin,  and  that  we  rest  exclu- 
sively upon  the  infinite  merit  of  his  obedience  unto  death  for 
the  justification  of  our  persons,  together  with  all  the  blessings 
of  grace  here,  and  glory  hereafter ;  and  that  through  faith  in 
him  we  have  received  a  present  and  do  really  hope  for  an 
eternal  salvation. 

We  profess  that  we  cordially  receive  Christ  and  cheerfully 
submit  to  him  as  our  King,  Lawgiver,  and  Judge,  who  has 
promulgated  his  Laws  in  the  Nev/  Testament,  and  who  re- 
quires an  unhesitating,  unreserved,  willing,  affectionate  and 
uninterrupted  submission  to  his  authority,  however  self-deny- 
ing that  submission  may  sometimes  be  as  regards  our  ease, 
wealth  and  worldly  esteem.  We  acknowledge  his  right  ta 
rule  over  the  body,  with  all  its  senses,  organs,  members,  and 
appetites ;  and  the  soul  with  all  its  varied  and  noble  faculties. 
We  declare  that  the  rigid,  refined,  severe  morality  of  the 
sermon  on  the  Mount,  and  the  law  of  charity  laid  down  in  the 


CHRISTIAN    PROFESSION.  17 

epistle  to  the  Corinthians,  are  and  shall  be  the  rule  of  our  con- 
duct ;  and  that  as  Christ  has  enjoined  it,  we  will,  by  God's  help, 
follow  whatsoever  things  are  true,  honest,  just,  pure,  lovely, 
and  of  good  report.  And  also  since  he  has  instituted  various 
ordinances  of  religion  for  his  own  glory,  and  our  benefit,  such 
as  the  Sabbath,  the  sacraments  and  other  public  services,  we 
will  punctually,  and  seriously,  and  constantly  observe  them. 

We  profess  that  we  receive  Christ  as  our  pattern  and  ex- 
ample-, and  that  we  are  determined,  as  God  shall  assist  us,  to 
conform  ourselves  to  him  in  our  spirit,  temper,  and  conduct  j 
that  we  will  strive  to  come,  as  near  as  our  circumstances 
will  allow,  to  Him,  who  was  so  dead  to  this  world,  that  he 
renounced  wealth,  rank,  ease,  fame — so  holy  that  he  could 
appeal  to  the  most  malignant  of  his  foes  for  the  sinless  purity 
of  his  conduct — so  submissive  to  the  divine  will,  that  he 
drank  the  deepest,  fullest,  bitterest  cup  of  human  wo,  without 
a  murmur — so  meek  and  lowly,  as  to  bear  the  greatest  injuries 
and  insults  with  unruffled  serenity  and  placability — so  full  of 
benevolence,  as  to  pray  for  his  foes,  to  die  for  them,  and  save 
them.  Yes,  we  say  to  the  world,  "  Look  at  Jesus  of  Naza- 
reth in  his  holy  and  beneficent  career,  or  in  his  ignominious 
and  agonizing  death ;  see  him  whose  whole  character  was  a 
compound  of  purity  and  love — and  there  is  our  model." 

We  profess  to  receive  his  cause  and  kingdom  in  the  world, 
as  ours;  to  identify  ourselves  with  true  religion,  and  to  unite 
our  hearts  with  the  church  as  the  most  important  commu- 
nity on  earth  ;  we  avow  that  whatever  relative  and  temporal 
importance  may  attach  to  the  cause  of  literature,  science, 
liberty,  commerce,  yet  the  salvation  of  immortal  souls  is  the 
most  momentous  interest  in  the  universe,  and  that  our  time, 
influence,  talents  and  property,  are  at  Christ's  command,  to 
promote  this  object. 

We  profess  that  we  have  received  Christ  as  the  scope  and 
end  of  our  very  existence ;   that  we  have  ceased  to  live  for 
2* 


18  IMPORT    OF     THE 

wealth,  ease,  or  reputation,  as  the  supreme  object  of  pursuit  ,- 
that  for  us  to  live  is  Christ ;  and  that  so  as  he  is  honoured 
by  us  it  is  of  secondary  consequence  in  what  situation  or 
circumstances  he  may  place  us  for  this  purpose. 

We  profess  to  be  looking  for  Christ's  universal  spiritual 
reign  and  second  coming  to  manifest  himself  to  his  church 
and  to  judge  the  world,  as  the  supreme  object  of  our  joyful 
hope ;  and  compared  with  which,  all  the  greatest  changes 
and  most  glorious  revolutions  that  are  expected  on  earth,  are 
but  as  insignificant  and  uninteresting  events. 

We  profess  that  we  hope  to  be  accepted  by  Christ  in  the 
day  of  judgment;  expect  to  be  received  into  his  heavenly 
kingdom,  where  we  shall  be  like  him,  for  we  shall  see  him  as 
he  is,  and  dwell  for  ever  with  the  Lord ;  and  that  till  then  we 
are  living  by  faith  on  earth,  sending  our  affections  after  him 
to  glory,  and  considering  our  situation  in  this  world  as  that  of 
an  affectionate  wife  left  for  a  season  for  wise  reasons  in  a 
strange  land,  and  looking  forward  with  eager  anticipation  to 
the  time  of  meeting  with  her  husband,  to  part  no  more ;  and 
that  by  the  prospect  and  faith  of  that  glory  to  be  revealed, 
we  have  overcome  the  love  of  life  and  fear  of  death. 

We  profess  that  for  the  performance  of  duties  so  solemn, 
so  weighty,  so  important,  so  difficult,  we  have  no  ability  of 
our  own,  that  all  our  dependance  and  hope  are  founded  on 
the  supply  of  the  spirit  of  Christ  Jesus  ;  and  that  conscious 
of  many  defects,  we  are  humble  before  God  and  man,  and 
constantly  need  the  exercise  of  God's  forbearing  and  forgiv- 
ing mercy. 

Such  is  the  Christian  profession. 

What  height,  what  length,  what  depth,  what  breadth ! 
Well  might  we  ask,  who  dare  take  it  up  ?  Or  who  taking  it 
up  can  sustain  it  1  We  now  consider. 

Secondly. — Hoio  his  profession  is  made. 

What  I  have  before  stated  contains  the  matter  of  our  pro- 


CHRISTIAN    PROFESSION.  19 

fession,  but  in  what  manner  is  it  to  be  made?  What  is  the 
precise  formal  act  in  which  it  consists  ?  To  whom,  and  in 
what  way,  is  the  declaration  of  our  faith  to  be  delivered  ?  If 
we  go  back  to  the  promulgation  of  Christianity,  we  find  our 
Lord  delivering  the  following  commission  to  his  disciples, 
"  Go  ye  and  teach,  (or  make  disciples  of,  as  the  word  signi- 
fies,) all  nations,  baptizing  them  in  the  name  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost."  In  compliance  with  this 
charge,  the  apostles  required  all  who  believed  in  Christ  to  be 
baptized,  join  themselves  to  the  church,  receive  the  Lord's 
Supper,  and  observe  the  other  ordinances  of  the  Christian  re. 
ligion  :  and  upon  a  profession  of  their  belief  in  Jesus,  they 
were  received  into  the  fellowship  of  the  faithful.  This  their 
declaration  of  faith,  accompanied  as  it  was  by  baptism,  and 
their  reception  into  the  church,  was  their  profession.  Till 
they  did  this,  however  frequently  they  may  have  attended  the 
Christian  assembly,  however  deeply  they  may  have  been 
convinced  of  the  truth  of  the  gospel,  however  freely  they  may 
have  communicated  their  sentiments  to  any  members  of  the 
church  privately,  they  made  no  confession,  and  were  not 
ranked  among  professors. 

In  the  conventional  use  which  the  term  has  acquired  among 
our  churches,  it  means  much  the  same  thing,  and  signifies  a 
person's  declaring  to  the  pastor  and  the  church,  with  which 
he  desires  to  be  associated  in  visible  communion,  his  repent- 
ance towards  God,  and  faith  in  our  Lord  Jesus  Christ;  and 
on  the  ground  of  that  declaration,  after  it  has  been  examined 
and  found  to  be  conformable  to  the  mind  of  God,  and  sin- 
cerely made,  so  far  as  appears  by  inquiry,  his  being  received 
into  the  church.  It  is  his  public  witness  to  those  whom  God 
has  authorized  to  receive  the  confession,  his  testimony  to  the 
character  and  work  of  Christ,  and  of  the  state  of  his  own  mind 
towards  him.  Publicity  in  the  scriptural  manner,  is  essential; 
there  may  be  religion,  sincere,  fervent  religion,  but  till  we 


20  IMPORTOFTHE 

have  publicly  and  formally  before  the  pastor  and  church, 
declared  ourselves  believers,  profession  there  is  none.  With 
us  then  profession  means  the  act  of  joining  ourselves  with 
the  people  of  God,  upon  an  avowal  of  our  sentiments,  accom- 
panied by  a  declaration,  that  we  believe  we  are  justified  by 
faith  and  truly  regenerated  by  the  Holy  Spirit. 

It  is  professing  this  I  say  puhlicly, 

Before  the  church  ;  the  particular  church  with  which  we 
enter  into  fellowship,  and  before  that  as  the  representative 
of  the  whole  catholic  church.  We  say  to  the  church,  "  I  take 
your  God  to  be  my  God,  your  Saviour  to  be  my  Saviour, 
your  people  to  be  my  people,  your  ordinances  to  be  my  or- 
dinances. I  partake  with  you  of  the  common  salvation,  and 
like  precious  faith.  I  receive  you  as  Christians,  and  beg 
in  the  name  of  our  common  Lord,  to  be  received  as  such  by 
you." 

It  is  a  profession  before  the  world.  It  is  saying,  "Hear 
ye  children  of  men,  ye  that  are  disobeying  God,  and  neg- 
lecting Christ.  I  was  one  of  you,  but  I  am  no  longer  one 
of  you  ;  I  can  no  longer  live  as  you  do,  and  as  I  once  did. 
I  am  in  Christ  a  new  creature ;  old  things  are  passed  away, 
and  all  things  are  become  new.  I  come  out  and  am  separate 
from  the  world,  and  give  myself  up  to  Christ  and  his  church, 
to  follow  him  in  all  things,  as  my  Saviour,  Ruler,  Pattern ; 
and  I  consent,  and  am  willing  you  should  be  judges  how  far 
1  fulfil  my  .solemn  obligations."  And  then,  be  it  recollected, 
the  declaration  is  made  not  only  before  the  world,  but  in  the 
world,  in  the  shop,  in  the  market,  in  the  exchange.  It  is  a 
profession  not  only  for  Sabbath  days,  but  for  all  days ;  not 
only  for  the  place  of  religious  convocation,  but  for  the  places 
of  secular  resort.  "  Wisdom  crieth  without,  she  uttereth  her 
voice  in  the  streets ;  she  crieth  in  the  chief  place  of  con- 
course, in  the  openings  of  the  gates,  in  the  city  she  uttereth 
her  voice;"    and  her  children  must  do  the  same,  honouring 


CHRISTIAN    PROFESSION.  21 

by  imitating  their  motlier.  To  the  man  who  invites  or  tempts 
them  to  an  unkind,  untrue,  unjust,  dishonest,  malicious  word 
or  action,  or  who  suspects  them  to  be  capable  of  one,  they 
should  reply,  "  I  profess  Christ,  and  can  I  deny  or  betray 
him?" 

It  is  a  profession  before  angels,  who,  as  the  ministering 
spirits  that  minister  to  the  heirs  of  salvation,  must  be  the 
spectators  of  their  conduct — before  devils  who  tremble  as 
they  hear  those  solemn  words  "  1  am  a  Christian,"  drop  from 
their  lips,  and  from  that  moment  have  all  their  enmity  and 
subtlety  roused  and  employed  to  make  them  if  possible  faith- 
less to  their  calling — yea,  it  is  a  profession  before  God,  the 
Father,  the  Son,  and  the  Holy  Spirit.  The  Lord  Jesus 
Christ  bends  from  his  throne  to  hear  them  utter  the  an- 
nouncement '•  I  am  a  Christian,"  and  from  thenceforwards 
ever  looks  from  his  seat  ©f  glory  to  see  how  they  fulfil  the 
obligations  which  they  have  thus  publicly,  solemnly,  and 
voluntarily  taken  upon  themselves.  He  never  loses  sight  of 
them  for  a  moment,  but  is  ever  watching  to  see  how  they 
sustain  his  name,  his  dear,  and  sacred  and  honoured  name, 
which  is  above  every  other  name,  and  which  they  have  con- 
fessed before  men. 

What  a  profession,  and  how  publicly  made  !  By  how  many 
spectators  you  are  surrounded  and  watched.  From  the  hour 
you  call  yourself  a  disciple  of  Christ,  the  church  with  a 
tender  interest,  the  world  with  malignant  curiosity,  angels 
with  kind  solicitude,  devils  with  rooted  enmity,  God  with  a 
jealous  eye,  and  Christ  with  tender  sympathy,  mark  every 
step  of  your  progress ;  for  "  ye  are  come  to  Mount  Zion,  and 
unto  the  city  of  the  Hving  God,  the  heavenly  Jerusalem,  and 
to  an  innumerable  company  of  angels,  to  the  general  assem- 
bly, and  church  of  the  first  born  which  are  written  in  heaven, 
and  to  God  the  judge  of  all,  and  to  the  spirits  of  just  men 
made  perfect,  and  to  Jesus  the  mediator  of  the  new  covenant." 


23  IMPORTOFTHE 

This  view  of  the  nature  and  obligation  of  the  Christian 
profession  is  confirmed  and  forcibly  stated  in  the  following 
address  to  persons  on  their  joining  the  church,  taken  from  a 
Manual  used  in  one  of  the  Presbyterian  churches  in  America. 

EXPLANATION. 

"You  have  now  presented  yourselves  in  this  public  man- 
ner before  God,  to  take  his  covenant  upon  you — to  confess 
Jesus  Christ  before  men, — to  testify  your  faith,  and  hope,  and 
joy  in  his  religion, — practically  to  condemn  your  former 
selves,  together  with  the  '  whole  world '  as  '  lying  in  wicked- 
ness,'— unreservedly  to  dedicate  yourselves  to  the  service  of 
your  Creator, — and  definitely  to  incorporate  yourselves  with 
his  visible  people.  You  are  about  to  profess  supreme  love 
to  God,  sincere  contrition  for  all  your  sins  of  heart  and  life, 
and  faith  unfeigned  in  the  Lord  Jesus  Christ.  You  are 
about  publicly  to  ratify  a  solemn  compact  to  receive  *  the 
Father,  and  the  Son,  and  the  Holy  Ghost,'  as  revealed  in  the 
Scriptures,  in  all  the  agencies  they  execute  for  the  govern- 
ment of  the  world,  and  in  all  the  offices  they  sustain  for  the 
salvation  of  the  Church ;  and  to  '  walk,'  henceforth,  '  in  all 
the  commandments  and  ordinances  of  the  Lord,  blameless." 

ENCOURAGEMENT. 

"  We  trust  you  have  fully  considered  the  purport  of  these 
several  professions  and  engagements.  The  transaction  be^ 
fore  you  is  solemn  in  its  nature,  and  will  be  followed  with 
eternal  consequences.  God  and  holy  angels,  as  well  as 
this  Church,  these  spectators,  and  your  own  consciences — 
your  Pastor  and  these  Elders,  are  witnesses.  Your  vows 
will  be  recorded  in  heaven ;  they  will  be  publicly  exhibited 
on  your  trial  at  the  last  day.  Nevertheless,  with  these  re- 
flections you  need  not  be  overwhelmed.  In  the  precious 
name  of  Jesus  Christ,  which  is  '  as  ointment  poured  forth,' 
you  may  '  boldly  enter  into  the  holiest,  by  a  new  and  living 
way,  which  he  hath  consecrated  for  us,  through  the  vail. 


CHRISTIAN     PROFESSION.  23 

that  is  to  say,  his  flesh :  and  having  a  High  Priest  over  the 
house  of  God,  you  nnay  draw  near  with  a  true  heart,  in  full 
assurance  of  faith,  having  your  hearts  sprinkled'  with  his 
atoning  blood,  'from  an  evil  conscience,  and  your  bodies 
washed  with  pure  water,'  by  baptism,  according  to  his  ap- 
pointment. For  '  this  is  he  that  came  by  water  and  blood,' 
even  Jesus  Christ ;  not  *  by  water  only,  but  by  water  and 
blood :  and  it  is  the  Spirit  that  beareth  witness  that  the 
Spirit  is  truth.'  God  is  indeed  great  in  majesty,  infinite  in 
power,  '  glorious  in  holiness,'  inflexible  in  justice,  and  '  fear- 
ful' even  in  'praises: '  still,  he  is  abundantly  'merciful  and 
gracious ; '  and  as  such,  manifests  himself  by  graciously 
condescending,  through  Jesus  Christ,  to  enter  into  covenant 
with  sinners.  You  may  venture,  then,  in  the  filial  spirit,  ir- 
reversibly thus  to  commit  yourselves,  and  trust  to  his  pro- 
mised and  inviolable  '  faithfulness,'  for  strength  to  discharge 
your  obligations,  and  perform  your  engagements. 

DEDICATION. 

"  And  now,  in  the  presence  of  God,  angels,  and  men,  you 
do  solemnly  avouch  the  Lord  Jehovah  to  be  your  God 
and  portion,  the  object  of  your  supreme  love  and  delight ; 
and  THE  Lord  Jesus  Christ  to  be  your  Saviour  from  sin 
and  death,  your  Prophet  to  instruct  you,  your  Priest  to  atone 
and  intercede  for  you,  and  your  King  to  rule,  protect,  and 
enrich  you ;  and  the  Holy  Ghost  to  be  your  Illuminator, 
Sanctifier,  Comforter,  and  Guide,  looking  to  him  for  light, 
grace,  and  peace  ;  unto  this  TRIUNE  GOD — this  wonder- 
ful "  Name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,"  into  which  we  are  baptized — you  do  now, 
without  reserve,  give  yourselves  away,  in  a  covenant  never 
to  be  revoked,  to  be  his  willing  servants  for  ever,  to  observe 
all  his  commandments  and  all  his  ordinances,  in  the  sanctuary, 
in  the  family,  and  in  the  closet.  You  do  also  bind  your- 
selves by  covenant  to  this  Church,  to  watch  over  us  in  the 


24  IMPORT    OF    THE 

Lord,  to  seek  our  purity,  peace,  and  edification,  and  con- 
scientiously to  submit  to  the  government  and  discipline  of 
Christ  as  here  administered ;  counting  it  a  privilege  and  a 
favour — not  a  privation  and  a  grievance, — to  be  subject  in 
the  Lord,  to  that  authority  which  himself  hath  established 
in  his  church,  and  which  he  hath  made  it  not  more  the  duty 
of  his  officers  to  exercise,  than  of  his  members  to  obey. 

"  All  this,  in  the  divine  strength,  you  do  severally  profess 
and  engage. 

ACCEPTATION. 

"  In  consequence  of  these  your  professions  and  engage- 
ments, we  do  affectionately  open  our  arms  to  receive  you  as 
members  of  this  Church,  and,  in  the  name  of  Christ,  declare 
you  entitled  to  all  its  visible  privileges.  We  welcome  you, 
as  brethren  in  Christ,  to  this  fellowship  with  us  in  the  la- 
bours and  the  blessings,  the  toils  and  the  honours,  the  crosses 
and  the  crowns,  the  trials  and  the  rewards  of  the  Gospel  of 
our  risen  Redeemer :  and  on  our  part,  engage,  in  his  strength, 
to  watch  over  you,  to  seek  your  edification,  and  to  aid  your 
progress  through  this  wilderness  to  the  fields  of  real  pleasure 
beyond  it.  Should  you  have  occasion,  in  providence,  to  re- 
move from  us,  to  live  within  the  bounds  or  in  the  neighbour* 
hood  of  another  Church,  we  shall  hold  it  our  duty  to  give, 
as  it  will  he  yours  to  seek,  a  recommendation  from  us,  which 
will  place  you  under  the  watch  and  care  of  that  portion  of 
the  family  of  Christ :  for,  hereafter,  you  can  never  withdraw 
from  the  pale  of  the  church,  or  live  in  the  neglect  of  sealing 
ordinances,  without  a  breach  of  covenant. 

EXHORTATION. 

"And  now,  beloved  in  the  Lord,  let  it  be  impressed  on 
your  minds  that  you  have  entered  into  a  solemn  condition, 
from  which  you  can  never  escape.  Wherever  you  may  be, 
and  however  you  may  act,  these  vows  will  remain  upon  you 
through  life.     They  will  follow  you  to  the  bar  of  God,  and 


CHRISTIAN     PROFESSION.  25 

in  whatever  world  you  may  be  fixed,  they  will  abide  upon 
you  to  eternity.  You  can  never  again  be  as  you  have  been ! 
You  have  unalterably  committed  yourselves,  and  henceforth 
you  MUST  be  the  servants  of  God !  Hereafter,  the  eyes  of 
the  world  will  be  upon  you,  and  as  you  demean  yourselves, 
so  will  religion  be  honoured  or  disgraced.  Only  let  your 
conversation  be  as  it  hecometh  the  Gospel  of  Christ,  and 
you  will  be  a  credit  and  comfort  to  us  :  but  if  it  be  otherwise, 
you  will  be  to  us  a  grief  of  heart,  a  stumbling-block,  and  a 
vexation  !  and  if  there  be  a  wo  pronounced  upon  him  who 
offends  one  of  Christ's  little  ones,  wo,  wo  to  the  person 
who  offends  a  whole  Church  !  But,  dearly  beloved,  we  hope 
better  things  of  you,  and  things  which  accompany  salvation, 
though  we  thus  speak.  May  the  Lord  strengthen  you,  and 
.give  you  a  comfortable  passage  through  this  transitory  life, 
and  after  its  warfare  shall  be  accomplished,  bring  us  alto- 
gether into  that  blessed  Church,  where  our  communion  shall 
be  for  ever  perfect,  and  our  joy  for  ever  full.  Grace  be 
with  you.     Amen." 

Christians,  ye  who  make  this  profession,  and  make  it  thus 
does  not  the  subject  require  and  demand  your  very  serious 
consideration,  and  your  devout  and  prayerful  examination 
whether  you  are  sincere  and  consistent  ?  Do  you  under 
stand  what  is  included  in  that  all-comprehensive  appellative 
"A  Christian,"  in  that  public  declaration,  I  am  a  Christian' 
Have  you  studied  your  name,  analyzed  your  profession' 
Are  you  aware  what  the  world,  the  church,  and  angels  ex 
pect  from  you,  and  what  God  and  Christ  demand  of  you' 
Or  have  you  thrust  yourself  into  the  church,  rushed  to  the 
Lord's  table,  and  thoughtlessly  assumed  the  Christian  name 
in  ignorance?  Do  you  understand  your  profession,  and 
does  the  world  believe  that  you  are  sincere  in  it  ?  While 
you  are  telling  them  that  you  are  Christ's,  is  your  conduct 
such,  that  they  are  compelled  to   admit    the  truth   of  it? 

3 


26  IMPORTOFTHE 

Do  they  see  a  copy  of  your  profession  written  out  in  living 
characters  upon  all  your  conduct  ?  Perhaps  the  view  that 
has  been  given  of  the  Christian  profession  may  startle  some 
of  you  and  make  you  tremble  :  I  wish  it  may ;  for  there  is 
need  of  trembling  with  some.  Should  you  endeavour  to 
protect  yourself  against  these  searching  inquiries,  by  affirm- 
ing that  I  have  represented  the  subject  in  too  alarming  an 
aspect,  and  have  made  the  Christian  profession  too  compre- 
hensive, and  too  strict,  I  ask  for  proof  My  appeal  is  to  your 
Bible.  I  cite  but  one  passage,  "  None  of  us  liveth  to  him- 
self, and  no  man  dieth  to  himself.  For  whether  we  live,  we 
live  unto  the  Lord,  and  whether  we  die,  we  die  unto  the 
Lord ;  whether  we  live,  therefore,  or  die,  we  are  the  Lord's. 
For  to  this  end  Christ  both  died  and  rose,  and  revived,  that 
he  might  be  Lord  both  of  the  dead  and  living." — Rom.  xiv. 
7 — 9.  This  is  what  is  required  in  every  professor  of  reli- 
gion, to  live  and  die  for  Christ ;  to  have  no  separate  existence 
from  the  dominion  of  Christ,  so  as  to  be  enabled  to  say  with 
the  apostle  "for  me  to  live  is  Christ."  Is  this  our  profession 
or  is  it  not  ?  If  it  be,  are  we  aware  of  it,  or  are  we  igno- 
rant of  it  ?  Too  comprehensive  and  too  strict  it  may  be  for 
some,  and  if  so  they  are  none  of  Christ's ;  they  had  better 
abandon  a  name  which  they  do  but  dishonour,  and  a  profes- 
sion which  they  only  contradict;  but  better  still  is  it  that  by 
studying  it  afresh  they  should  strive  by  divine  grace  to  come 
up  to  the  high  and  holy  standard. 

What  cause  for  deep  humiliation  does  this  subject  afford  to 
the  most  eminent  and  consistent  professors.  Even  the  best 
of  them  must  take  shame  and  confusion  of  face  to  them- 
selves that  they  have  lived  so  far  beneath  their  own  public 
declaration.  Well  is  it  there  is  mercy  for  saints,  as  well  as 
sinners ;  for  even  the  most  distinguished  of  them  must  ex- 
claim, "  God  be  merciful  to  me  a  professor."  O  how  little 
have  we  by  ten,  twenty,  thirty,  forty,  fifty  years,  honoured 


CHRISTIAN     PROFESSION.  27 

Christ,  glorified  God,  recommended  religion,  strengthened 
the  church,  and  blessed  the  world.  Wherefore  be  ye  clothed 
with  humility. 

Shall  we  not  from  this  time  begin  afresh.  Let  us  read 
over  this  imperfect  outline  of  our  profession,  this  sketch  of 
our  covenant  with  the  Lord,  this  bond  of  surrendry  to  him, 
this  record  of  our  vows,  and  with  a  deliberate  purpose,  and  a 
believing  dependance  on  the  promised  help  of  the  Spirit  of 
God,  let  us  consecrate  ourselves  afresh  to  the  glory  of  Christ, 
according  to  the  tenor  of  our  Christian  profession. 


28  THE     OBLIGATION    AND     DESIGN     OF 


CHAPTER   II. 

THE     OBLIGATION     AND     DESIGN      OF     THE 
CHRISTIAN      PROFESSION. 

It  is  every  man's  duty  to  confess  Christ.  But  there  is  a 
previous  duty  to  be  performed,  and  that  is  to  receive  him. 
We  should  first  he  a  Christian,  and  then  declare  ourselves 
such  ;  and  anxious,  most  anxious,  yea  tremblingly  anxious 
should  we  be,  not  to  advance  to  the  second  position,  till  we 
have  taken  up  the  first.  Every  thing  is,  or  should  be,  sub- 
sequent to  this.  The  business  immediately  to  be  done  by 
any  human  being,  any  fallen  creature,  is  to  believe  the  Gos- 
pel, and  be  at  peace  with  God.  He  should,  without  any  de- 
lay, have  the  faith  of  God's  elect,  and  as  soon  as  he  has  it 
he  must  avow  it.  We  must  not,  either  through  timidity,  or 
from  any  prudential  considerations  wish  to  keep  our  religion 
a  secret,  or  covet  to  go  by  a  secluded  and  unobserved  path 
to  heaven.  It  is  not  enough  for  us  to  commend  ourselves  to 
God  as  sincere,  but  we  must  acknowledge  our  faith  "  before 
men.^^  This  is  most  clearly  and  most  solemnly  taught  us 
by  our  Lord ;  "  Whosoever  shall  confess  me  before  men, 
him  will  I  confess  also  before  my  Father  who  is  in  heaven : 
but  whosoever  shall  deny  me  before  men,  him  will  I  also  deny 
before  my  Father  which  is  in  heaven." — Matt.  x.  32,  33. 
"  Whosoever,  therefore,  shall  be  ashamed  of  me,  and  of  my 
words,  in  this  adulterous  and  sinful  generation,  of  him  also 
shall  the  Son  of  Man  be  ashamed  when  he  cometh  in  the 
glory  of  his  Father,  with  the  holy  angels." — Mark.  viii.  37. 
"  Wherefore  come  out  from  among  them,  and  be  ye  separate, 
isaith  the  Lord." — 2  Cor.  vi.  17.     ''The  word  is  nigh  thee, 


THE     CHRISTIAN     PROFESSION.  20 

even  in  thy  mouth  and  in  thy  heart,  that  is  the  word  of  faith 
which  we  preach,  that  if  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  beUeve  in  thine  heart  that  God  hath 
raised  him  from  the  dead,  thou  shalt  be  saved.  For  with  the 
heart  man  beheveth  unto  righteousness,  and  with  the  mouth 
confession  is  made  unto  salvation." — Rom.  x.  8 — 10.  I  have 
already  described  what  this  confession  means,  and  shown  that 
it  is  substantially  the  same  as  profession  :  and  it  now  only 
remains  to  bring  forward  these  solemn  passages  in  proof  that 
it  is  our  duty  to  make  it.  The  bare  reading  of  them  is  enough 
to  show  that  this  is  binding  upon  our  conscience,  by  all  the 
weight  of  divine  authority.  Christ  forbids  not  only  open 
enmity  but  secret  love ;  not  only  public  rebellion,  but  con- 
cealed allegiance.  Fie  has  commanded  a  profession,  and 
made  it  one  of  the  laws  of  his  kingdom,  under  the  peril  of 
our  being  disowned  by  him :  and  he  who  refuses  to  comply 
with  this  law  seems  to  put  his  salvation  in  jeopardy. 

The  design  and  uses  of  this  profession  are  manifest, 
and  should  be  constantly  kept  in  view.  I  need  scarcely  pre- 
mise that  it  is  not  to  make  us  Christians,  for  it  supposes  that 
we  are  such  already.  It  is  a  fearful,  though  it  is  to  be  ap- 
prehended, not  an  uncommon  thing,  for  persons  to  substitute 
the  profession  for  the  possession,  and  to  consider  that  they 
become  Christians,  by  saying  publicly  they  are  such. 

The  ends  of  profession  are  various,  some  of  them  refer  to 
Christ.  It  is  confessing  Christ,  and  intended,  as  we  have 
already  shown,  to  honour  him  by  a  public  declaration,  that 
we  have  believed  his  divine  mission,  as  the  Son  of  God  and 
Saviour  of  the  world ;  the  Mediator  between  God  and  man ; 
the  Prophet,  Priest  and  King  of  his  Church  ;  that  we  worship 
him  as  our  God,  rely  upon  him  as  our  Saviour,  and  serve  him 
as  our  Master.  This  is,  of  course,  to  glorify  him,  it  is  to  fulfil 
the  prediction  that  to  him  every  knee  should  bow,  and  every 
tongue  confess.  Yes,  every  professor  adds  another  voice  to 
3* 


30  THE    OBLIGATION   AND    DESIGN   OF 

swell  the  chorus  of  praise  that  is  rising  to  the  honour  of 
Jesus ;  adds  another  witness  to  the  multitude  that  speak  of 
him  to  the  world,  and  roll  his  name  round  the  globe ;  adds 
another  trophy  to  the  spoils  which  are  accumulating  in  the 
Church  to  celebrate  his  victory  over  sin  and  Satan.  It  is  a 
sweet  and  cheering  reflection  to  the  professor,  that  his  very 
connexion  with  the  Church,  if  it  be  maintained  with  consis- 
tency, is  to  the  honour  of  Him  who  hath  bought  him  with 
his  blood. 

But  there  are  designs  relating  to  ourselves.  It  rescues  us 
from  the  reproach  and  wipes  off  the  stigma  of  our  being 
Christ's  enemies,  and  puts  upon  us  the  honour  of  being  ac- 
counted his  friends.  The  great  multitude  of  mankind  lie 
under  the  disgrace  of  being  the  foes  of  Jesus ;  and  this  in 
appearance  is  the  case  with  all  who  have  not  separated 
themselves  from  the  number  by  a  profession.  There  may  be 
real  Christians  among  them,  who  in  other  parts  of  their  con- 
duct are  sufficiently  distinguished  from  them,  but  they  are 
like  Peter  in  the  hall  of  the  High  Priest,  among  the  foes  of 
Christ.  They  are  in  the  enemy's  camp,  though  they  do  not 
wear  his  colour  and  costume.  When  we  join  the  Church, 
we  say  publicly,  "  Account  me  no  longer  an  enemy  of  Christ. 
I  believe  in  him,  adore  him,  love  him,  and  serve  him."  Who 
would  not  be  eager  to  say  this  ?  Who  would  have  a  sha- 
dow of  a  shade  attaching  to  them  of  being  his  enemy  ?  Who 
does  not  glory  in  the  thought  of  saying  to  those  who  despise 
and  reject  him,  "  I  am  not  one  of  you.  I  cannot  treat  the 
Saviour  as  you  do," 

Profession  gives  us  a  right  and  title  to  all  the  privileges 
and  comforts  of  communion  with  his  church.  It  is  our  say- 
ing to  his  disciples  "  I  come  into  the  house  in  the  Master's 
name,  and  take  a  seat  at  his  table  invited  and  accepted  by 
him.  He  has  given  me  a  share  in  all  the  immunities  of  his 
family."    It  is  therefore  our  act  of  association  with  his  people, 


THE    CHRISTIAN    PROFESSION.  31 

our  title  of  admission  to  the  fellowship  of  the  faithful.  Till 
we  profess,  they  have  no  warrant  to  receive  us,  and  when  we 
do,  they  have  no  right  to  reject  us.  We  have  then  a  claim 
upon  their  confidence,  their  sympathy,  their  affection  and 
their  prayers  ;  and  they  upon  ours.  How  cheering  the  idea, 
that  we  have  thus  acquired  an  interest  in  the  hearts  of  the 
brethren,  the  communion  of  the  church,  and  the  supplications 
of  those  who  have  power  with  God  to  prevail.  The  solemn 
festivities  of  the  sacramental  table,  the  consultations  and  de- 
cisions of  the  church  meetings,  the  maintenance  of  the  come- 
ly order  of  Christ's  house,  all  belong  to  us  then  by  grant  and 
covenant. 

Nor  is  comfort  the  only  benefit  that  results  to  us  by  pro- 
fession, but  holiness,  help,  safety.  Trees  grow  best  in  plan- 
tations and  forests ;  so  do  Christians  in  church  fellowship. 
Christ  has  gathered  his  people  into  churches,  that  they  may 
enjoy  the  benefits  of  reciprocal  watchfulness,  care,  help,  and 
love.  Christians  do,  or  should,  rally  round  one  another,  to 
warn  them  that  are  unruly,  to  comfort  the  feeble  minded,  to 
support  the  weak.  They  are  commanded  to  exhort  one  an- 
other daily,  lest  any  be  hardened  through  the  deceitfulness  of 
sin.  Profession  draws  many  friendly  eyes  upon  us,  and 
many  afiectionate  arms  around  and  underneath  us. 

It  is  a  bond  upon  our  constancy.  Publicity  has  a  tendency 
to  make  us  watchful  and  cautious.  We  have  taken  up  a 
character ;  we  have  placed  ourselves  on  high  ;  we  have  in- 
vited notice ;  we  have  said  before  many  spectators — 

Here  in  thy  courts  I  leave  my  vow, 

And  thy  rich  grace  record  ; 
Witness  ye  saints  who  hear  me  now 

If  I  forsake  the  Lord. 

It  might  perhaps  be  thought  that  if  a  consciousness  that 
the  eye  of  God  is  upon  us,  be  not  enough  to  preserve  us,  the 


32  THE    OBLIGATION    AND    DESIGN    OF 

additional  recollection  that  we  are  under  the  surveillance 
of  our  fellow-creatures  will  not  increase  our  vigilance  and 
circumspection.  But  this  is  contrary  to  fact.  In  certain 
states  of  mind  we  are  wrought  upon  more  by  what  we  see, 
than  by  what  we  believe  :  the  eye  of  faith  may  be  some- 
times too  dim  to  see  Him  that  is  invisible,  and  then  it  is  well 
that  the  eye  of  sense  can  see  those  that  are  visible. 

Pastoral  oversight  is  another  benefit  which  profession 
brings  to  us,  and  is  designed  to  bring.  Is  it  no  privilege,  or 
even  a  small  one,  to  have  the  wise  counsels,  the  affectionate 
reproofs,  the  wakeful  care,  the  tender  sympathy,  the  fervent 
prayers  of  a  minister  of  God  ? 

Profession  has  a  purpose  that  relates  to  the  church.  It 
gives  visibility  to  this  holy  community.  The  Church  is  God's 
witness  in  the  world,  and  every  one  who  joins  it  strengthens 
the  testimony.  It  speaks  by  its  embodied  piety,  and  by 
its  united  voice,  for  Christ.  Every  one  who  enters  its  com- 
munion adds  something  to  its  strength  and  its  stability.  But 
for  profession,  it  would  cease  to  appear  as  a  Church.  Nor 
does  each  professor  only  add  to  the  visibility,  and  do  some- 
thing for  the  permanency  of  the  Church,  but  also  for  its 
utihty.  It  is  God's  instrument  for  illuminating  and  convert- 
ing the  world  :  the  golden  candlestick  containing  the  lamp  of 
truth ;  the  magazine  of  ways  and  means  for  evangelizing  the 
nations  of  the  earth ;  and  every  one  who  becomes  a  member 
carries  an  addition  of  zeal  and  piety  to  render  it  more  and 
more  efficient. 

Profession  is  for  the  world.  This  we  have  already 
shown  in  what  we  have  just  considered,  but  it  might  be  more 
extensively  dwelt  upon.  "  Ye  are  the  salt  of  the  earth,  ye 
are  the  light  of  the  world,"  said  Christ  to  his  disciples.  The 
Church  is  the  pillar  and  ground  of  truth,  intended  to  hold 
up,  to  send  round,  to  hand  down,  the  truth  .  to  show  what  truth 
is,  what  faith  is,  what  holiness  is  ;  to  exhibit  the  text  and  a 


THE    CHRISTIAN    PROFESSION.  33 

living  comment  upon  it  too :  to  send  out  life-giving  voices  at- 
tended by  life-giving  actions  ;  to  speak  for  God  to,  and  act  for 
God  upon,  the  dark  and  inert  mass  around.  The  true  Church 
of  Christ  is  evidently  designed  not  only  to  receive  the  truth  by 
faith  for  its  own  sake,  but  to  reflect  it,  by  profession,  for  the 
world's  sake.  It  seems  to  bear  much  the  same  relation  to  the 
word  of  God,  as  the  moon  does  the  sun;  and  to  perform  some- 
what the  same  function  in  the  spiritual  economy  as  the  satel- 
lite does  in  the  planetary  system.  It  is  not  the  original  source 
of  hght,  for  that  is  the  Bfble;  but  it  is  the  recipient  and  deposi- 
tory of  this  light,  which  it  receives  for  its  own  benefit,  and 
reflects  for  the  benefit  of  a  benighted  world.  The  church 
revolves  in  the  attraction  of  this  moral  orb,  and  exhibits  to 
those  who  would  not  otherwise  receive  them,  its  glorious 
beams.  Hence,  by  the  Lord's  Supper,  which  is  strictly  and 
exclusively  an  ecclesiastical  ordinance,  the  church  is  said  to 
''show  forth"  the  death  of  Christ  till  his  second  coming. 
The  word  signifies  to  "  publish  openly  and  effectually,"  "  to 
declare  in  a  joyful  and  emphatic  manner."  To  whom  is  this 
declaration  to  be  made  ?  Not  to  the  church,  for  they  are  to 
make  it.  Not  to  the  angels  or  spirits  made  perfect,  for  they 
do  not  need  it ;  but  to  the  careless,  impenitent,  and  unbeliev- 
ing world.  The  death  of  Christ,  as  a  sacrifice  for  sin,  is  the 
great  truth  of  Christianity ;  it  is  not  so  much  a  doctrine  of 
scripture,  as  the  scripture  itself;  it  is  in  fact,  the  new  cove' 
jiant:  and  the  church,  gathered  round  the  sacramental 
table,  and  jointly  partaking  of  the  elements  of  bread  and 
wine,  in  believing  remembrance  of  the  atoning  death  of  the 
Lord  Jesus,  is,  in  that  act,  as  well  as  by  its  well  known  pub- 
licly declared  sentiments,  a  witness  for  Christ,  and  a  preacher 
of  him  to  the  world.  He  is  thus  evidently  set  forth  crucified 
for  sinners,  who  are  thereby  invited  to  behold  him  as  the 
Lamb  of  God,  that  taketh  away  the  sins  of  the  world. 
Every  time  the  church  is  gathered  together,   the  "  Eride," 


34  THE     OBLIGATION    AND     DESIGN     OF 

the  Lamb's  wife,  lifts  up  her  entreating  voice,  on  behalf  of  hef 
divine  Lord,  and  says  to  those  who  are  despising  and  reject- 
ing him,  "  Come  to  Christ  for  salvation."  Every  professor, 
therefore,  who  joins  himself  to  the  church,  both  by  his  de- 
claration of  faith  and  his  approaches  to  the  table  of  the  Lord, 
sends  forth  the  invitation  to  unbelievers,  •'  Come  to  Jesus,  and 
be  saved."* 

The  visible  Church,  i.  e.  the  collective  body  of  professors 
is,  I  repeat,  the  golden  candlestick  placed  in  a  dark  world  to 
hold  forth  in  their  profession  the  hght  of  truth,  of  holiness,  of 
love,  and  consequently  of  happiness.  This  light,  it  is  true, 
shines  forth  as  we  have  said  from  the  word,  but  the  great  multi- 
tude will  not  come  within  the  range  of  its  rays ;  and  it  is 
therefore  designed  by  a  merciful  God  intent  upon  their  salva- 
tion, that  it  shall  be  reflected  upon  them  in  a  manner  which 
they  cannot  avoid,  in  the  conduct  of  those  who  profess  to 
have  received  it.  Hence,  believers  in  that  one  solemn  scene, 
where  they  are  brought  together  round  the  visible  symbols 
of  their  redemption  and  their  union,  are  said  to  show  forth  the 
the  Lord's  death  till  he  come.  Every  consistent  professor  is 
a  light  shining  in  a  dark  place,  shining  not  for  himself  but 
for  others ;  shining  to  guide  men  to  Christ,  to  his  church,  and 
to  his  heaven :  a  friendly  lamp  in  the  world's  dark  course, 
to  assist  them  in  finding  their  way  to  everlasting  life.  Can 
any  thing  be  mentioned  more  solemnly  admonitory  as  to  the 
duties  of  professors  or  their  responsibility  ?  How  clearly  should 
the  light  of  truth  shine  forth  in  an  enlarged,  correct,  and 
scriptural  acquaintance  with  the  doctrines  of  grace.  How 
clearly  should  the  light  of  holiness  shine  forth  in  all  holy 
conversation  and  godliness !  How  clearly  should  the  light 
of  love  shine  forth  in  brotherly  kindness  and  charity  !     And 

*  Does  not  this  expression  of  the  apostle's  plainly  prove  that  the 
Lord's  Supper  ought  to  be  observed  publicly  before  the  whole  congre- 
gation? How  else  can  we  by  that  act  "  shotofoi'th^^  the  death  of  Christ  > 


THE    CHRISTIAN    PROFESSION.  35 

how  clearly  should  the  light  of  happiness  shine  forth  in  the 
peace  that  passeth  understanding,  and  the  joy  unspeakable 
and  full  of  glory  !  O,  let  it  not  be  forgotten  that  a  profes- 
sion is  designed  to  be  a  light  for  the  world ;  and  then  again 
it  may  be  asked,  "  What  manner  of  men  ought  we  to  be?  " 

Have  we  considered  these  matters  deliberately  and  with  an 
intelligent  mind?  Have  we  asked  ourselves  the  solemn 
question,  "  For  what  purpose  have  I  come  out  of  the  world 
into  the  church,  and  have  I  answered,  and  am  I  answering 
that  purpose?  Am  I  a  living  martyr  and  faithful  witness  for 
Christ? — making  him  known  and  causing  him  to  be  loved? 
Am  I  an  index  to  the  cross,  a  waymark  to  heaven  ?  Do  I 
bear  the  image  of  Christ,  and  show  the  world  for  what  pur- 
pose he  came  into  the  world,  and  died  upon  Calvary  ?  Am 
I  a  useful  addition  to  the  church,  increasing  not  only  its  bulk, 
but  its  strength,  its  beauty,  and  its  health  ? — giving  it  visi- 
bility, not  only  as  an  ecclesiastical  corporation  of  nominal 
Christians,  but  as  the  receptacle  of  heavenly  communica- 
tions, the  vestibule  of  the  celestial  temple,  yea,  the  tabernacle 
of  God  with  man,  and  having  the  glory  of  Jehovah?  Have 
I  added  any  thing  to  its  spiritual  excellence,  and  its  moral 
power  ?  Or  have  I  been  a  mere  appendage,  a  lifeless  ad- 
junct, a  useless  addition,  and  more  of  an  encumbrance  than  a 
help  to  its  utility  ?  As  regards  myself,  what  benefit  have  I 
derived  from  my  profession  ?  1  have  obtained  a  public  right 
to  church  privileges ;  have  taken  my  seat  at  the  table  of  the 
Lord,  and  appropriated  to  myself  my  share  of  the  blessings 
of  fellowship  and  the  prayers  of  the  brethren.  What  am  I 
the  holier  and  happier  for  these  things  ?  Have  I  grown  in 
grace,  and  found  the  communion  of  saints  to  aid  me  in  a  pre- 
paration for  the  fellowship  of  the  blessed  in  heaven?  Have 
I  found  that  my  profession  has  indeed  proved  a  bond  upon 
my  constancy,  and  made  me  watchful,  circumspect,  and  cau- 
tious ?     Has  it  separated  me  from  the  world,  and  kept  me 


36  THE     OBLIGATION    AND     DESIGN    OF 

separate  in  association,  spirit,  and  conduct?  I  have  had  the 
watchful  eye  of  my  pastor  upon  me,  and  have  received  his 
admonitions  pubHcly  and  privately,  and  am  I  the  better  for 
this,  and  a  comfort  to  his  heart  1  As  respects  the  world, 
what  good  has  it  derived  from  me?  Has  the  end  of  my 
profession  been  accomplished  in  reference  to  the  unconverted 
part  of  mankind  ?  What  have  they  seen  in  me  calculated 
to  subdue  their  prejudices  against  religion,  and  to  conciUate 
their  affection  to  it  ?  Have  I  shown  them  the  light  of  truth, 
the  beauty  of  holiness,  and  the  power  of  love  ?  Like  a 
lesser  magnet  touched  by  the  mighty  loadstone  of  Mount 
Calvary,  have  I  drawn  men  to  Christ  ?  Are  there  any  who 
in  looking  to  me,  will  say,  there  is  the  instrument  of  my 
conversion?  " 

Such  interrogatories  as  these  ought  to  be  pressed  home  by 
every  professor  on  his  conscience  at  seasons,  and  such  should 
frequently  occur,  of  solemn  examination  into  the  state  of  the 
soul. 

It  may  be,  that  some  will  read  these  pages  who  have  not 
yet  publicly  professed  faith  in  Christ,  although  they  have 
reason  to  hope  that  they  possess  it?  But  why  not  profess  it  ? 
Have  you  considered  our  Lord's  demand,  Mark  viii.  37;  or 
the  apostle's  declaration,  Rom.  x.  8?  Sit  down  and  study 
those  passages — ponder  them  well — apply  them  to  your  own 
case :  and  will  you  any  longer  believe  secretly,  when  re- 
quired to  profess  publicly?  "  I  am  startled,"  you  say,  "at 
the  vast  comprehension  of  a  profession."  True,  it  is  vast : 
but  it  is  demanded  of  you :  yes,  both  the  possession  and  the 
profession.  "I  am  afraid  I  shall  disgrace  my  profession  if  I 
make  it,  as  many  have  already  done."  True,  they  have  : 
millions  of  souls  have  been  helped  on  to  perdition  by  the  mis- 
conduct of  nominal  Christians  :  and  you  ought  to  tremble  at 
the  idea  of  adding  to  the  number :  but  God's  grace  is  suffi- 
cient for  you.     The  way  of  duty  is  the  way  of  safety,  and 


THE    CHRISTIAN     PROFESSION.  87 

none  are  so  likely  to  be  kept  from  falling  as  they  who  enter 
on  their  course  with  a  holy /e«r  of  falling.  Besides,  are  you 
not  dishonouring  God  by  making  no  profession,  and  are  thus 
guilty  of  the  inconsistency  of  actually  doing  wrong  lest  you 
should  do  it?  "But  I  can  go  to  heaven  without  making  a 
profession."  How  do  you  know  that?  Perhaps  not.  It 
may  be  necessary  for  t/ou,  although  some  others  may  have 
reached  the  heavenly  shore  without  it.  It  is  not  for  us  to  say 
of  any  obvious  duty,  "  I  can  go  to  heaven  without  it."  Not 
that  I  mean  to  insinuate  justification  is  by  works ;  or,  that 
absolute  perfection  is  essential  to  salvation — but  what  I  mean 
is  this  ;  God  requires  obedience  in  all  cases  of  known  duty, 
and  where  we  make  exceptions,  he  may  be  so  displeased  as 
to  give  us  up  to  ourselves,  and  leave  us  to  turn  back  again 
to  the  world.  '*  But  if  I  make  a  profession  I  shall  displease 
my  friends."  "  Whoever  will  come  after  me,  let  him  deny 
himself  and  take  up  his  cross  and  follow  me.  For  whoso- 
ever will  save  his  life  shall  lose  it ;  but  whosoever  shall  lose 
his  life  for  my  sake  and  the  gospel's,  the  same  shall  save  it. 
For  what  shall  it  profit  a  man  if  he  shall  gain  the  whole 
world  and  lose  his  own  soul,  or  what  shall  a  man  give  in 
exchange  for  his  soul  ?  Whosoever,  therefore,  shall  be 
ashamed  of  me  and  my  words  in  this  adulterous  and  sinful 
generation,  of  him  also  shall  the  Son  of  Man  be  ashamed 
when  he  cometh  in  the  glory  of  his  Father,  and  with  his  holy 
angels."  Mark,  viii.  34 — 38-  This  is  unbending,  awful  lan- 
guage. What  is  the  favour  or  displeasure  of  friends  to  this? 
Is  there  aught  in  the  fear  or  frown  of  any  mortal  under  hea- 
ven, that  should  deter  us  from  our  duty  in  the  view  of  such  a 
peril  as  this  ? 

"  But  my  parents  or  my  husband  do  not  make  a  profes- 
sion, nor  are  they  fit  for  it,  and  they  would  not  like  for  me  to 
join  the  church  without  them,  and  I  should  scarcely  like  it 
myself."     If  they  will  not  go  to  heaven,  should  that  allow 

4 


38        THE    OBLIGATION    AND    DESIGN,    &C. 

you  to  reject  any  of  the  means  that  help  you  thither?  If  they 
will  not  honour  Christ,  should  that  hinder  you  from  doing  it  ? 
Will  you  disobey  the  Saviour  out  of  compliment  to  any  earthly 
friend  whatever?  It  is  your  duty,  your  solemn  duty,  and 
is  it  better  to  please  men  or  God  ?  Perhaps  your  decision 
in  this  matter  may  be  blessed  to  them.  If  not,  you  are  to  do 
what  is  right  without  considering  consequences. 

Abandon  excuses  and  objections  then,  and  confess  with  the 
mouth,  even  as  God  has  given  you  grace  to  believe  with  the 
heart. 


THE     DANGERS     OF    SELF-DECEPTION.        39 


CHAPTER    III. 


THE     DANGERS    OF     SELF-DECEPTION. 

The  professors  of  Christianity  may  be  divided  into  three 
classes, — the  sincere,  the  hypocritical,  and  the  self-deceived. 
Of  the  second  class  there  are  very  few.  I  have  rarely  met 
with  them.  It  is  not  often  that  any  one  attains  to  such  a 
pitch  of  audacious  and  disgusting  wickedness,  as  to  make  for 
some  sinister  purpose,  a  profession,  which  at  the  time,  he 
knows  to  be  false.  But  while  there  are  few  that  are  inten- 
tionally deceiving  others,  there  are  very  many  who  are  un- 
consciously deceiving  themselves.  Alarming  consideration  ! 
To  be  self  deceived  in  a  matter  of  such  tremendous  impor- 
tance as  the  salvation  of  the  immortal  soul  !  To  suppose  that 
we  are  justified  before  God,  while  we  are  under  the  condem- 
nation of  his  righteous  law  ;  that  we  are  truly  regenerated, 
while  we  are  still  in  an  unconverted  state ;  that  we  are  the 
children  of  God,  while  we  are  the  children  of  the  devil ;  and 
that  we  are  travelling  to  heaven,  while  each  day,  as  it  passes, 
leaves  us  nearer  to  the  bottomless  pit  !  The  very  possibility 
of  such  a  case  should  rouse  our  lukewarm  souls,  excite  all 
our  fears,  and  put  us  upon  the  most  cautious  and  diligent  ex- 
amination. 

PROFESSION     IS    NOT    POSSESSION. 

This  common,  hackneyed,  yea,  true  and  impressive  senti- 
ment, is  thus  put  out  by  itself^  in  bold  and  prominent  relief, 
that  it  may  attract  the  reader's  attention,  and  come  upon  his 
heart  and  conscience  with  all  possible  emphasis.     A  church 


40  THEDANGERSOF 

member  is  not  necessarily  a  real  Christian ;  and  outward 
communion  with  the  members,  is  no  certain  proof  of  vital 
union  with  the  Divine  Head.  It  is  to  be  feared  that  fatal 
mistakes  are  made  by  many  on  this  momentous  subject. 
Among  those  who  pay  little  or  no  attention  to  religion,  it  is 
very  commonly  supposed,  that  dying  is  somehow  or  other  to 
fit  them  for  heaven ;  that  some  mysterious  change  is  to  pass 
upon  them  then,  by  which  they  shall  be  meetened,  for  the 
kingdom  of  glory;  as  if  death  were  a  converting  ordinance, 
instead  of  a  mere  physical  change  ;  a  sacrament  of  grace, 
instead  of  a  mere  dissolution  of  our  compound  nature. 
Others  attach  the  same  mistaken  notion  to  the  act  of  uniting 
with  a  Christian  church,  making  a  profession  of  religion,  and 
receiving  the  Lord's  Supper,  is  in  some  way  or  other  to  effect 
a  change  in  them,  and  by  a  process  of  which  they  can  form 
no  definite  idea,  make  them  true  Christians.  But  there  are 
others,  who,  better  taught,  attach  no  such  incorrect  opinions 
to  church  fellowship;  who  admit  the  necessity  of  faith  and  re- 
generation, as  perquisities  to  communion,  but  who,  afler  all, 
deceive  themselves  in  the  supposition  that  they  possess  those 
qualifications. 

First. — I  shall  prove  that  such  self-deception  is  not  only 
possible,  hut  frequent. 

This  is  evident  from  the  many  warnings  against  it,  con- 
tamed  in  the  apostolic  writings.  "  Be  not  deceived,^'  is  an 
admonition  thrice  repeated  by  Paul,  in  his  first  epistle  to  the 
Corinthians. — Chapter  iii.  16;  vi.  9;  xv.  33.  How  impres- 
sive is  his  language  to  the  Galatians,  "If  any  man  think  him- 
self to  be  something,  when  he  is  nothing,  he  deceiveth  him- 
self."— Galatians,  vi.  3.  The  apostle  James  follows  up  the 
same  subject.  "  Do  not  err  my  beloved  brethren — Be  ye 
doers  of  the  word  and  not  hearers  only,  deceiving  your  own 
selves." — James,  i.  16,  22.  What  solemn  admonitions  are  in 
other  places  given  on  the  work  of  self-scrutiny!    '* Examine 


SELF-DECEPTION.  41 

yourselves  whether  ye  be  in  the  faith ;  prove  your  own 
selves.  Know  ye  not  your  own  selves,  how  that  Jesus  Christ 
is  in  you,  except  ye  be  reprobates." — 2  Cor.  xiii.  5.  "Let 
every  man  prove  his  own  work." — Gal.  vi.  4.  But  what  can 
equal  the  force  and  impressiveness  of  the  apostle's  language 
and  caution  in  reference  to  himself?  "  I  keep  under  my  body 
and  bring  it  into  subjection,  lest  that  by  any  means  after  I 
have  preached  to  others,  I  myself  should  he  a  cast-away^ — 
1  Cor.  ix.  27.  If  such  a  man,  the  greatest,  the  holiest,  the 
most  distinguished  member,  minister,  and  apostle  of  the  Chris- 
tian church,  found  it  necessary  to  exercise  such  caution,  what 
must  be  the  need  of  it  on  our  part  ? 

The  danger  of  self-deception  is  also  apparent  from  the 
alarming  declarations  of  Christ.  In  the  parable  of  the  sower, 
he  divided  the  hearers  of  the  word  into  four  classes,  of  which 
one  only  is  composed  of  sincere  believers,  although  two,  at 
least  out  of  the  other  three,  are  represented  as  receiving  the 
word  and  professing  it  for  a  while.  How  solemn  and  awa- 
kening are  his  words  in  the  sermon  upon  the  Mount.  "  Not 
every  one  that  saith  unto  me  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven ;  but  he  that  doeth  the  will  of  my  Father, 
who  is  in  heaven.  Many  will  say  unto  me  in  that  day,  Lord, 
Lord,  have  we  not  prophesied  in  thy  name  I  and  in  thy  name 
have  cast  out  devils  ?  and  in  thy  name  have  done  many  won- 
derful works  %  And  then  will  I  profess  unto  them,  I  never 
knew  you  ;  depart  from  me  ye  that  work  iniquity." — Matt. 
vii.  21 — 23.  These  persons  were  not  only  professors,  but  of 
high  standing  in  the  church  ;  they  were  confident  of  their 
safety ;   yet  they  were  lost ;   and  there  were  many  of  them  !  I 

Dwell  upon  the  facts  recorded  in  the  New  Testament — 
Judas,  though  he  ended  as  a  dissembling  hypocrite,  began  in 
all  probability  as  a  self-deceived  professor.  One  apostle  out 
of  twelve  a  false  professor  !  What  multitudes  at  one  time 
followed  Christ,  and  in  some  way  believed  on  him,  among 
4* 


43  THEDANGERSOF 

whom  were  many  of  the  rulers  oT  the  Jews ;  and  yet  so  great 
was  the  number  that  afterwards  abandoned  their  profession, 
that  our  Lord  put  this  question  to  the  twelve, — "  Will  ye  also 
go  away  ?  "  implying  that  the  rest  had  nearly  all  left  him. 
Peter  speaks  of  some  "  who  after  they  had  known  the  way  of 
righteousness,  had  turned  from  the  holy  commandment  deli- 
vered unto  them." — 2  Peter,  ii.  21  :  and  John,  in  describing 
the  case  of  some  in  his  time,  says,  "  They  went  out  from  us, 
but  they  were  not  of  us ;  for  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us." — 1  John,  ii.  19. 
Let  any  one  read  attentively  the  addresses  to  the  seven 
churches  of  Asia  Minor,  contained  in  the  second  and  third 
chapters  of  the  Apocalypse,  and  observe  the  description  of 
those  communities,  given  by  one  who  could  not  err ;  they 
seem  to  have  contained,  at  least  some  of  them,  a  great  pro- 
portion of  merely  nominal  Christians.  Yet  these  were 
churches  under  the  care  of  an  apostle. 

Does  not  our  observation  confirm  the  fact  of  the  danger 
of  self-deception  ?  To  say  nothing  of  open  apostates  who 
turn  back  to  sin,  error,  or  the  world,  and  who  are  cast  out 
of  the  church,  how  many  are  there  that  still  remain,  who 
though  their  inconsistencies  are  not  sufficiently  gross  to  make 
them  the  subjects  of  discipline,  too  plainly  indicate  by  their 
total  want  of  all  spirituality  and  earnestness  of  piety,  that 
they  have  nothing  of  Christianity  but  the  name  !  It  is  no 
violation  of  the  law  of  charity  to  say  that  persons  so  worldly 
in  their  spirit,  so  unsanctified  in  their  temper,  so  little  inter- 
ested by  the  concerns  of  Christ's  kingdom,  either  in  their 
own  church  or  in  the  world  at  large,  are  making  but  an 
empty  and  heartless  profession. 

However  painful,  then,  the  fact  may  be,  it  is  a  fact  that 
the  danger  of  self-deception  is  alarmingly  great. 

Secondly.  Let  us  now  inquire  into  the  causes  of  this 
delusion. 


SELF-DECEPTION.  43^ 

The  first  and  chief  is,  mistaking  the  forms  and  restraint  of 
a  religious  education,  or  a  little  temporary  excitement  of  the 
feelings,  for  a  real  change  of  heart.  Nothing  short  of  this 
change  is  true  piety.  As  partakers  of  a  fallen  and  corrupt 
nature,  we  must  be  renewed,  and  not  merely  a  little  altered. 
"Except  a  man  be  born  of  water  and  of  the  spirit  he  can- 
not enter  into  the  kingdom  of  heaven."  The  imagination 
may  be  interested,  the  feelings  may  be  moved,  the  conduct 
improved,  and  yet  the  heart  remain  unchanged.  As  long  as 
this  is  the  case,  there  is  no  abiding  principle,  no  root  of  god- 
liness in  the  soul.  Every  thing  but  the  new  nature,  will 
subside ;  all  will  fall  off  but  this.  It  is  to  be  expected  that 
under  the  exciting  preaching  of  the  present  day,  many  will 
be  impressed,  seem  to  be  converted,  and  walk  well  for  a  time, 
who  are  not  renewed  ;  their  opinions  are  scriptural,  their 
conduct  is  correct,  and  they  are  admitted  to  the  church  upon 
a  profession  of  their  faith  :  and  there  is  no  reason  why  they 
should  not  be.  After  a  while  the  novelty  of  religion  ceases, 
their  affections  grow  cold,  and  although  they  do  not,  perhaps, 
become  profligate  or  leave  the  church,  they  settle  down  into 
a  mere  formal  attendance  upon  the  means  of  grace,  and  re- 
main in  this  miserable  state,  till  death  sends  them  into  the 
eternal  world. 

The  danger  is  increased  by  the  present  external  peace 
and  unmolested  liberty  of  the  church.  In  the  primitive  days 
of  Christianity,  and  often  since,  the  profession  of  religion  was 
attended  with  imminent  peril  of  goods,  liberty,  or  life.  Per- 
secuting laws  were  in  force  against  those  who  believed  in 
Jesus,  and  confessed  their  faith.  They  had,  indeed,  to  take 
up  their  cross,  and  it  was  through  much  tribulation  they  en- 
tered the  kingdom  of  God.  In  such  circumstances  it  might 
be  imagined,  no  man  would  profess  himself  a  Christian,  who 
was  not  really  one.  We  can  suppose  that  a  prison,  and  a 
stake,  would  be  a  sufficient  check,  not  only  upon  hypocrisy, 


44  THEDANGERSOF 

but  upon  mere  nominal  religion.  But  even  this  was  not  al- 
ways effectual — self-deception  existed  even  then.  How  much 
more  likely  is  it  that  it  should  prevail  now,  when  a  profession 
of  piety,  so  far  from  exposing  us  to  scorn,  contempt,  and  suf- 
fering, is  a  means  of  procuring  for  us  an  increase  of  esteem 
and  affection  ?  Evangelical  religion  and  an  avowal  of  it, 
are  become  almost  fashionable.  There  is  now  no  fiery  or- 
deal to  pass  through  as  a  test  of  our  sincerity ;  no  sifting 
process  to  separate  the  chaff  from  the  wheat ;  and  as  a  na- 
tural, though  fatal  consequence,  many  profess  religion,  wha 
are  strangers  to  its  power  and  efficacy. 

The  wide  and  easy  access  to  communion  which  is  af- 
forded hy  some  churches  increases  the  danger.  It  cannot 
be  said  of  them,  as  it  is  of  the  church  mentioned  in  the  word 
of  God,  that  their  gates  shall  be  opened  continually  and  shall 
not  be  shut  day  nor  night ;  for  they  can  scarcely  be  said  to 
have  any  gates  at  all ;  or  if  they  have,  there  is  no  porter  at 
the  gate,  to  ask  the  sign  of  him  who  enters.  True  it  is,  the 
entrance  ought  not  to  be  made  narrower  than  Christ  has 
made  it.  No  unscriptural  terms  of  communion  should  be  im- 
posed; no  bars  nor  obstacles  set  up  to  keep  out  those  who 
have  a  right  to  enter  in ;  no  scaring  usages  adopted  to  fright- 
en away  timid  minds  : — but  surely  somebody,  either  pastor, 
or  people,  or  both  together,  should  with  holy  caution.  Chris- 
tian tenderness,  and  experienced  minds,  examine  those  who  wish 
to  be  admitted  to  fellowship ;  not  indeed  for  the  sake  of  in- 
dulging and  showing  inquisitorial  authority,  but  for  guarding 
the  young  disciple  against  deception  ;  and,  also,  if  he  be  not 
correct  in  his  views  either  of  the  truth  or  of  himself,  for 
teaching  him  the  way  of  God  more  perfectly.  If,  therefore, 
nothing  more  be  required,  than  for  a  person  to  declare  him- 
self a  Christian  without  any  examination,  how  great  is  the 
danger  of  his  "  thinking  he  is  something  while  he  is  nothing." 


SELF-DECEPTION.  45 

The  injudicious  persuasions   of  ministers  and  friends, 
have  led  many  to  make  a  profession  of  religion,  before  in 
fact  they  had  any  real  religion  to  profess.     A  too  eager 
wish  to  have  a  large  church,  and  thus  to  magnify  their  pas- 
toral importance,  and  to  multiply  the  proofs  of  their  useful- 
ness, a  most  censurable,  because  injurious  kind  of  ministerial 
vanity,  has  made  some  far  too  hasty  in  introducing  persons 
to  Christian  communion  :    others  from  feelings  of  false  deli- 
cacy have,  amidst  many  suspicions  of  its  sincerity  encour- 
aged a  profession,  rather  than  wound  the  minds  of  the  candi- 
dates, by  suggesting  a  doubt  of  their  real  conversion  to  God. 
While  there  are  some,  who  acting  upon  the  supposition  that 
religious  impressions  are  likely  to  ripen  into  conversion  by 
the  advantages  of  church  fellowship,  encourage  the  subjects 
of  them  to  come  forward  and  publicly  profess  their  faith  in 
Christ  before  they  have  any.     Nor  is  the  conduct  of  some 
good  people  less  injudicious  sometimes  towards  their  rela- 
tions.    A  husband  feels  a  pang  in  his  heart  at  every  sacra- 
mental season,  at  the  wife  of  his  bosom  rising  and  retiring 
from  his  side,  when  he  is  about  to  receive  the  eucharistic 
memorials.     To  a  wife,  who  to  all  her  natural  affection  for 
her  husband,  adds  a  tender  solicitude  for  his  eternal  welfare, 
it  is  a  great  and  painful  deduction  from  her  spiritual  enjoy- 
ment that  she  goes  alone  to  the  supper  of  the  Lord.     Pa- 
rents long  to  have  their  children  with  them  in  the  fellowship 
of  the  church.     Hence,  in  all  these  cases,  there  is  sometimes 
much  persuasion  used  to  induce  the  unprofessing  relative  to 
assume  the  name,  and  make  the  confession  of  a  Christian. 
Now,  where  there  is  a  firm  hope,  a  hope  founded  on  con- 
vincing evidence,  that  the  object  of  sohcitude  is  truly  regen- 
erated, and  made  a  partaker  of  saving  grace,  this  is  very 
proper  : — but  where  this  evidence  is  wanting,  where  there  is 
no  good  ground  for  believing  that  a  spriritual  change  has 
taken  place :  it  is  a  most  misplaced  and  mischievous  anxiety 


46  THEDANGERSOF 

to  wish  such  persons  to  enter  into  the  charch.  It  is  aiding 
their  self-deception,  and  being  accessory  to  a  delusion,  which 
places  them  at  the  farthest  remove  from  salvation.  They 
are  much  more  likely  to  be  converted  out  of  the  church,  than 
in  it.  Many  who  have  persuaded  their  friends  to  make  an 
untimely,  because  insincere  profession,  have  lived  to  repent 
of  their  mistaken  anxiety,  by  seeing  accumulating  evidence, 
that  their  relative,  though  a  church  member,  was  certainly 
not  a  Christian. 

The  improper  reliance  that  some  professors  have  upon 
the  strict  mode  of  examination  adopted  by  most  of  our 
churches  is  another  source  of  delusion.  They  have  been 
interrogated  by  the  pastor,  whose  scrutiny  has  been  aided 
by  some  of  the  deacons  or  members ;  they  have  submitted 
either  verbally,  or  in  writing,  a  statement  of  their  opinions, 
and  feelings,  as  well  as  a  history  of  their  alleged  conversion 
to  God,  and  on  this  ground  have  been  received  and  approved 
as  truly  regenerated.  "  Can  such  judges,"  they  ask  them- 
selves, •'  be  mistaken  ?  Such  examiners,  so  competent,  so 
impartial,  so  particular,  form  a  wrong  conclusion?  No." 
Their  piety  is  thus  authenticated,  their  profession  attested, 
and  their  safety  undoubted.  All  is  right.  Such  is  their 
reasoning ;  and  when  in  after  times  a  doubt  is  raised,  raised 
perhaps  on  grounds  which  ought  to  be  conclusive,  as  to  the 
fact  of  the  falseness  of  their  profession,  they  silence  the  voice 
of  conscience,  by  pleading  agamst  its  testimony,  their  admis- 
sion to  the  church  after  the  most  rigid  examination.  Hence, 
the  importance  of  the  pastor's  never  giving,  at  the  admission  of 
a  member,  an  opinion  that  he  is  truly  converted,  but  throw- 
ing the  whole  judgment  of  the  case  upon  the  member's  own 
conscience  as  in  the  sight  of  a  heart-searching  God ;  and 
thus  making  him  responsible  for  the  consequences  of  any 
wrong  conclusion  he  may  draw  concerning  his  spiritual  con- 
dition. 


SELF-DECEPTION.  47 

Look  at  these  things,  and  learn  whence  the  danger  comes, 
and  how  imminent  the  danger  is  of  self-delusion  as  to  our 
state  before  God,  and  our  safety  for  eternity.  It  is  not  say- 
ing too  much  to  affirm,  that  multitudes  are  thus  deluded. 
The  dark  memorial  of  the  Laodicean  church  is  a  fearful 
proof  that  whole  communities  of  professing  Christians  may 
be  in  this  appalling  condition.  It  is  one  of  the  cunning  arti- 
fices, the  deep  devices,  the  artful  machinations  of  Satan,  to 
lead  men  into  self-deception,  when  he  can  no  longer  hold 
them  in  careless  indifference ;  to  ruin  their  souls  in  the  church, 
when  he  cannot  effect  it  in  the  world ;  to  lull  them  asleep  by 
the  privileges  of  communion,  when  he  cannot  continue  their 
slumber  amidst  the  pleasures  of  sin.  O  how  many  is  he 
leading  captive  this  way?  How  many  is  he  conducting 
to  perdition,  whom  he  has  first  blindfolded  with  the  bandage 
of  a  false  profession?  How  many  are  there  in  all  our 
churches,  who  are  in  this  awful  state  ! 

Thirdly,  We  now  contemplate  the  consequences  of  this 
self-deception. 

It  corrupts  the  purity  of  the  church.  Members  in  this 
state,  are  the  wood,  hay,  and  stubble,  in  the  walls  of  the 
spiritual  temple,  which  disfigure  its  beauty  and  impair  its 
strength.  They  are  Achans  that  trouble  the  camp  of  Is- 
rael, and  bring  down  the  displeasure  of  the  Lord  upon  its 
hosts.  They  are  the  disease  of  the  spiritual  body  which 
swell  its  bulk,  but  destroy  its  health.  Do  they  by  their 
prayers  bring  down  the  blessing  of  God  upon  the  pastor  or 
the  members  1  Alas  !  they  pray  not  for  themselves.  Do 
they  by  their  piety  diffuse  vitality  and  energy  through  the 
community  1  They  are  cold,  lifeless,  dead.  Do  they  by 
their  consistency  attract  others  to  the  church  1  On  the  con- 
trary, they  disgust  and  repel.  Instead  of  aiding  the  force  of 
that  concentrated  light,  by  which  the  church  shines  upon  the 
dark  world  around,  they  envelope  it  with  smoke.      Instead 


4S  THEDANGERSOF 

of  acting  as  the  salt  of  the  earth,  they  bring  corruption  into 
the  kingdom  of  Christ.  They  are  not  only  negatively  an  in- 
jury, but  positively :  they  do  harm  at  all  times,  but  especially 
on  occasions  of  strife,  they  are  the  fuel  that  feed  the  flames  of 
discord. 

As  it  respects  religion  they  disparage  and  injure  it,  not  so 
much  by  raising  against  it  the  cry  of  hypocrisy  on  the 
ground  of  their  immorality,  as  by  lowering  its  standard,  de- 
preciating its  value,  diminishing  its  power,  carnalizing  and 
secularizing  it,  and  reducmg  it  to  a  greater  conformity  to  the 
spirit  of  the  world:  so  that  many  persons  seeing  no  differ- 
ence between  such  professors  and  themselves,  except  the 
mere  circumstance  of  profession,  think  such  a  religion  not 
worth  their  notice. 

But  as  to  the  nominal  professor  himself,  how  truly  awful 
is  the  consequence  of  his  delusion.  He  is  perhaps  the  most 
hopeless  character  on  earth.  Before  he  assumed  the  name 
of  Christ,  there  was  hope  of  him  that  he  would  be  impressed, 
convinced,  and  converted,  by  some  of  those  discriminating 
discourses  which  point  out  the  difference  between  a  regene- 
rated and  an  unregenerated  man  ;  those  pungent  appeals  to 
the  conscience  which  are  so  often  blessed  in  awakening  them 
that  are  without — but  now  he  is  proof  against  all  these.  He 
is  a  professor,  a  church  member;  and  with  this  as  his  shield 
he  wards  off  every  arrow  of  conviction  from  his  heart. 
These  things  he  says  are  for  the  unprofessing,  not  for  him. 
Gluietly  his  conscience  sleeps  amidst  all  the  thunders  that  roll 
from  the  pulpit,  while  the  lightnings  carried  off  by  the  con- 
ductor of  his  profession,  touch  not  his  false  hopes,  and  leave 
him  amidst  all  secure.  He  puts  away  from  himself  all  the 
threatenings  of  the  word,  though  they  are  pointed  at  him,  and 
takes  to  himself  all  the  privileges  and  consolations  of  the 
righteous,  though  he  enjoys  none  of  them.  If  at  any  time  the 
power  of  the  deception  begins  to  be  shaken  by  the  efforts  of 


SELF-DECEPTION.  49 

a  half-awakened  conscience,  and  there  rises  up  a  suspicion, 
that  he  is  not  a  truly  religious  man,  Satan  aids  him  to  regain 
his  delusive  quietude  by  the  usual  suggestion,  that  he  is  a 
professor,  a  church  member,  and  that  though  he  is  not  per- 
fect, he  is  not  farther  from  it  than  many  others  :  he  only 
partakes  of  the  general  delusion  of  the  times,  and  if  he  be 
wrong,  who  is  right  ?  Besides,  what  is  he  to  do  ?  He  is  a 
church  member,  and  would  he  begin  again  ?  Would  he 
repent,  believe,  and  be  converted  now  1  Such  logic  is  gene- 
rally successful,  and  the  poor  creature  lies  down  again  to 
sleep  on  the  sleep  of  death.  Notwithstanding  the  great 
number  of  professing  Christians  which  exist,  and  the  great 
numbers  of  unconverted  ones  too,  how  rarely  do  we  meet 
with  any  who  were  converted  after  they  became  professors  ? 
How  seldom  do  any  such  come  to  their  pastor,  and  express 
a  fear,  and  follow  it  up,  that  they  have  never  been  truly 
changed. 

Hence  it  is,  that  some  ministers  feel  it  to  be  the  greatest 
perplexity  of  all  their  pastoral  avocations,  to  give  answers  to 
persons,  who  come  to  advise  with  them  on  the  subject  of 
making  a  profession.  If  from  suspicion  that  their  hearts 
are  not  yet  right  with  God  they  dissuade  them,  they  may  be 
discouraging  those  whom  they  ought  to  receive  and  encour- 
age :  sending  away  a  babe  that  ought  to  be  laid  in  the  bosom 
of  the  church  :  breaking  the  bruised  reed  and  quenching  the 
smoking  flax  : — while  on  the  other  hand,  if  they  encourage 
the  inquirer  to  come  forward,  they  may  be  strengthening  the 
delusion  of  a  self-deceived  soul,  and  become  accessory  to  the 
ruin  of  an  immortal  spirit.  Some  conscientious  men  have 
found  and  felt  this  to  be  the  very  burden  of  their  lives,  and 
from  which  there  is  no  way  of  gaining  relief  or  ease,  but  by 
laying  down  the  marks  of  true  conversion,  begging  the  que- 
rist to  bring  forward  his  heart  to  this  test,  sta'  ^ng  what  is 
implied  in  a  Christian  profession,  and  making  him,  as  has 

5 


50  THEDANGERSOF 

been  already  said,  responsible  for  the  judgment  of  his  own 
case,  and  all  its  consequences  too. 

But  extend  your  views  to  another  world,  and  anticipate  if 
you  can,  the  consequences  of  self-deception  as  they  exist  and 
are  perpetuated  through  Christianity.  Bunyan,  in  his  inimi- 
table allegory,  the  "  Pilgrim's  Progress,"  after  represent, 
ing  the  rejection  of  a  false  professor,  called  Ignorance,  who 
had  knocked  at  the  portals  of  heaven,  and  asked  admission, 
concludes  his  book  with  these  awfully  impressive  words, 
"  Then  I  saw  that  there  was  a  way  to  hell,  even  from  the 
gates  of  heaven^  as  well  as  from  the  city  of  destruction.^^ 

A  professor  in  hell ! !  Tremendous  idea  !  Horrifying 
thought !  After  spending  his  time  on  earth  in  the  nominal 
communion  of  saints,  to  spend  his  eternity  in  the  real  fellow- 
ship of  devils  in  hell !  After  belonging  to  the  society  of 
God's  people :  joining  in  all  their  services  and  their  privi- 
leges ;  transacting  with  them  the  business  of  his  kingdom ; 
uniting  with  them  in  the  expulsion  as  well  as  the  reception 
of  members — then  to  be  sent  away  into  the  prison  of  lost 
souls.  O  how  dreadful  would  it  be  to  be  separated  from  the 
church  of  God  now,  to  pass  under  the  sentence  of  excommu- 
nication, to  be  exscinded  as  a  corrupt  member  of  the  body, 
and  given  over  to  Satan — but  what  is  this  to  the  sentence  of 
excommunication  from  the  church  triumphant,  pronounced  by 
Jesus  Christ  himself  at  the  last  day  ?  O  to  hear  him  say,  depart ! 
Who  does  not  feel  the  force  of  those  impressive  verses  : — 

Thou  lovely  chief  of  all  my  joys, 

Thou  sovereign  of  my  heart, 
How  could  I  bear  to  hear  thy  voice, 

Pronounce  the  sound,  depart? 

The  thunder  of  that  dismal  word 

Would  so  torment  my  ear, 
'Twould  tear  my  soul  asunder,  Lord, 

With  most  tormenting  fears. 


SELF-DECEPTION.  51 

O  wretched  state  of  deep  despair, 

To  see  my  God  remove, 
And  fix  my  doleful  station  where 

I  could  not  taste  his  love. 

Fourthly. — Let  us  now  consider  what  means  are  neces- 
sary and  proper  for  you  to  adopt  to  avoid  deception. 
Dwell  upon  the  subject.  Ponder  it  deeply.  Let  it  take 
hold  upon  your  mind,  and  your  mind  take  hold  upon  it.  Let 
it  not  be  dismissed  from  you  with  the  same  ease  as  you  send 
into  oblivion  many  other  subjects  of  a  religious  nature.  It  is 
unusually  momentous,  and  has  an  awfulness  about  it  far  be- 
yond the  usual  topics  of  reflection.  The  very  idea  is  ter. 
v'l^G,  a  self-deceived  professor ;  a  professor  going  to  perdi- 
tion !  The  frequency  of  it  makes  it  still  more  alarming.  If 
it  were  only  a  bare  possibility,  an  occurrence  that  might  ex- 
ist, yet  that  rarely  did  exist,  it  would  still  demand  our  serious 
attention — but  when  it  is  so  common,  that  it  is  to  be  feared 
there  is  scarcely  any  church  in  which  there  are  not  some  in 
this  situation,  and  no  large  church  in  which  there  are  not 
many,  how  serious,  how  alarming  a  matter  does  it  become ! 

You  should  bring  the  matter  liome  to  yourselves,  and  admit 
not  only  the  possibility  of  the  danger  in  the  abstract,  or  in 
reference  to  others,  but  in  reference  to  you.  Your  profession 
does  not  necessarily  imply  the  actual  possession  of  religion. 
You  must  not  receive  it  as  evidence  that  you  are  Christians. 
In  those  moments,  and  such  it  is  presumed  you  spend,  when 
with  more  than  usual  anxiety  you  ask  the  question,  "  Am  I 
really  a  child  of  God  ?"  it  is  not  enough  to  reply,  "  I  am  a 
professor  : "  for  this  in  any  state  of  the  church,  and  especially 
the  present  one,  is  not  a  proofs  scarcely  a  presumption,  that 
you  are  born  again  of  the  Spirit.  It  is  possible  then,  that^^o?^ 
may  be  deceived,  and  you  should  not  imagine  that  there  is 
any  thing  in  your  circumstances  \o  render  the  idea  inapplica- 
ble to  you. 


52  THEDANGERSOF 

You  should  dread  the  tliougld  of  being  deluded.  Its 
fearful  consequences  should  be  solemnly  meditated  upon,  se- 
riously and  piously  revolved.  It  should  be  often  said,  with 
holy  trembling,  "  Oh,  if  I  should  be  at  last  deceived  !  " 

You  should  examine  your  state,  frequently,  deliberately, 
solemnly,  and  impartially.  Time  should  be  set  apart,  occa- 
sionally, for  the  special  purpose  of  prayer  and  self-scrutiny. 
You  should  have  times  and  opportunities  of  more  than  usual 
length  and  earnestness  for  self-examination,  when  you  should 
look  again,  and  with  more  intenseness,  upon  your  evidences 
of  personal  religion.  When  your  form.er  and  your  present 
state,  your  supposed  conversion,  your  conduct,  and  the  state 
of  your  affections,  shall  all  come  under  review, — when  with 
a  wish  not  to  be  deceived,  you  shall  ask  yourselves  for  the 
reasons  of  the  hope  that  is  in  you.  It  is  too  important  a 
matter  to  be  taken  for  granted ;  the  consequences  of  decep- 
tion are  too  awful  and  remediless  to  be  carelessly  risked. 

Nor  is  it  enough  to  trust  to  your  own  examination. 
Aware  of  the  deceitfulness  of  the  human  heart,  and  our 
proneness  through  self-love  to  think  more  highly  of  ourselves 
than  we  ought  to  think,  and  at  the  same  time  recollecting 
how  much  interest  we  have  in  believing  we  are  right,  you 
should  beseech  God  to  make  hioivn  to  you  your  real  condi. 
tion.  You  should  carry  to  him  the  prayer  of  David,  "  Search 
me,  O  God,  and  know  my  heart ;  try  me,  and  know  my 
thoughts  ;  and  see  if  there  be  any  wicked  way  in  me,  and 
lead  me  in  the  way  everlasting."' — Psalm,  cxxxix.  23,  24. 
You  should  deal  honestly  with  God,  and  tell  him  that  you 
wish  to  know  your  state,  and  that  you  deprecate  as  the  hea- 
viest judgment  that  could  befall  you,  being  deceived. 

If  you  have  reason,  upon  examination,  to  think  you  have 
taken  up  a  false  opinion  of  your  case,  do  not  blind  yourselves 
to  your  condition;  do  not  conclude  against  evidence,  that 
you  are  safe  ;   do  not  attempt  to  silence  the  voice  of  con- 


SELF-DECEPTION.  53 

science  or  corrupt  its  testimony :  this  is  worse  than  useless^ 
it  is  most  alarmingly  dangerous,  and  is  the  last  stage  of  the 
delusion.  Instead  of  this,  begin  afresh.  What  is  to  hinder 
you  ?  If  you  are  not  converted,  you  may  be.  Let  not  the 
idea  of  a  false  profession  throw  you  into  despondency.  God 
is  as  willing  to  forgive  the  sin  of  a  false  profession  as  the  sin  of 
no  profession.  The  blood  of  Jesus  Christ  can  cleanse  you  from 
this  sin.  Now  repent,  now  believe,  now  hope,  now  love.  God 
waits  to  be  gracious  even  yet.  It  is  not  too  late  to  be  renewed 
yet.  The  door  of  mercy  is  not  closed  yet.  Sincerity  of  pro- 
fession is  not  beyond  your  reach  yet.  Begin  to  be  in  earnest- 
Determine  to  trifle  no  longer.  Set  apart  time  for  private  pray- 
er, reading  the  scriptures,  and  holy  meditation.  Be  diligent  in 
attendance  upon  the  public  means  of  grace.  Make  a  fresh  and 
entire  surrender  of  yourself  to  God.  But  especially  look  by 
faith  to  Jesus  Christ,  for  the  pardon  of  your  past  insincerity, 
lukewarmness,  and  worldliness.  Be  humble,  very  humble  in 
your  own  eyes,  and  before  God ;  but  still  do  not  despair. 
Exercise  dependance  upon  the  Spirit  of  all  grace,  confide  in 
his  power,  and  rely  upon  his  mercy.  Be  thankful  that  since 
you  were  in  error,  you  have  discovered  it,  and  have  not  been 
permitted  to  go  on  in  darkness  till  you  had  stumbled  over  the 
precipice  into  the  yawning  pit  of  destruction  below. 

If,  upon  examination,  you  have  good  reason  to  think  all  is 
right,  rejoice  in  Christ  Jesus.  Let  the  peace  of  God  which 
passeth  all  understanding,  rule  in  your  hearts,  to  which  ye 
are  called,  and  be  ye  thankful.  "  Comfort  ye,  comfort  ye 
my  people,  saith  your  God,  speak  ye  comfortably  to  Jerusa- 
lem." This  discourse  is  intended  not  to  disturb  the  peace  of 
God's  people,  but  to  destroy  the  false  confidence  of  his  dis- 
guised foes.  There  are  two  classes  of  professors  to  whom 
the  alarming  appeals  of  it  do  not  apply ;  the  first,  are  those 
eminent  Christians  who  have  the  fullest  assurance  of  hope» 
and  whose  assurance  is  sustained  by  the  joy  of  faith,  the  obe^ 
5* 


54        THE     DANGERS    OF     SELF-DECEPTION. 

dience  of  love,  and  the  patience  and  purity  of  hope  :  whose 
reh'gion  is  so  vigorous  and  influential  as  to  be  self-evident  to 
themselves  and  others.  They  have  scarcely  need  to  ask  the 
question,  "Am  I  a  child  of  God  ?"  for  the  proofs  of  it  are 
ever  within  them.  Blessed  state !  happy  Christians  !  and 
all  are  invited  to  become  such.  But  there  is  another  class  , 
who  are  not  likely  to  be  deceived ;  those  who  are  truly,  and 
sometimes  sorrowfully,  anxious  about  the  matter ;  who  are 
often  trying  themselves  by  the  Word  of  God ;  who  know,  if 
they  know  any  thing,  they  would  not  be  deluded  for  ten 
thousand  worlds;  who,  notwithstanding  their  many  imperfec- 
tions, their  painful  consciousness  of  defects,  still  know  they 
do  love  the  Lord  Jesus  Christ,  though  with  too  lukewarm  an 
affection ;  who,  notwithstanding  all  their  doubts  and  fears, 
are  conscious  of  a  real  and  sometimes  an  intense  longing  after 
holiness.  Be  comforted,  ye  timid  followers  of  the  Lamb : 
self-deceivers  are  rarely  afraid  that  this  is  their  state  and 
character.    Dismiss  your  fears  and  go  on  your  way  rejoicing. 


THE    YOUNG    PROFESSOR.  55 


CHAPTER  IV 


THE     YOUNG    PROFESSOR. 

Br  the  Young  Professor,  I  mean  the  person  lately  con- 
verted, and  who  has  but  recently  assumed  the  Christian 
name,  whether  in  the  morning  or  the  meridian  of  his  days. 
I  cannot  do  better  than  submit  to  the  consideration  of  such 
persons,  the  following  judicious  advice  given  by  the  justly 
celebrated  Jonathan  Edwards,  of  America,  to  a  young  lady, 
who  had  just  commenced  the  life  of  faith. 

"  My  dear  young  Friend, 

"  As  you  desired  me  to  send  you,  in  writing,  some  direc- 
tions how  to  conduct  yourself  in  your  Christian  course,  I 
would  now  answer  your  request.     The  sweet  remembrance 

of  the  great  things  I  have  lately  seen  at  S ,  inclines  me 

to  do  any  thing  in  my  power,  to  contribute  to  the  spiritual 
joy  and  prosperity  of  God's  people  there. 

"  1.  I  would  advise  you  to  keep  up  as  great  a  strife  and 
earnestness  in  religion  as  if  you  knew  yourself  to  be  in  a 
state  of  nature,  and  were  seeking  conversion.  We  advise 
persons  under  conviction,  to  be  earnest  and  violent  for  the 
kingdom  of  heaven:  but  when  they  have  attained  to  conver- 
sion, they  ought  not  to  be  the  less  watchful,  laborious,  and 
earnest  in  the  whole  work  of  religion  ;  but  the  more  so,  for 
they  are  under  infinitely  greater  obligations.  For  want  of 
this,  many  persons,  in  a  few  months  after  their  conversion, 
have  begun  to  lose  their  sweet  and  lively  sense  of  spiritual 
things,  and  to  grow  cold  and  dark,  and  have  '  pierced  them- 


56  THEYOUNG 

selves  through  with  many  sorrows  ; '  whereas,  if  they  had 
done  as  the  apostle  did,  (Philippians,  iii.  12 — 14.)  their  path 
would  have  been  '  as  the  shining  light,  that  shineth  more  and 
more  unto  the  perfect  day.' 

"2.  Do  not  leave  off  seeking,  striving,  and  praying  for 
the  very  same  things  that  we  exhort  unconverted  persons 
to  strive  for,  and  a  degree  of  which  you  have  had  already 
in  conversion.  Pray  that  your  eyes  may  be  opened,  that  you 
may  receive  sight,  that  you  may  know  yourself^  and  be 
brought  to  God's  footstool ;  and  that  you  may  see  the  glory 
of  God  and  Christ,  and  may  be  raised  from  the  dead,  and 
have  the  love  of  Christ  shed  abroad  in  your  heart.  Those 
who  have  most  of  these  things,  have  need  still  to  pray  for 
them ;  for  there  is  so  much  blindness  and  hardness,  pride 
and  death  remaining,  that  they  still  need  to  have  that  work 
of  God  wrought  upon  them,  further  to  enlighten  and  enliven 
them,  that  shall  be  bringing  them  out  of  darkness  into  God's 
marvellous  light,  and  be  a  kind  of  new  conversion  and  resur- 
rection from  the  dead.  There  are  very  few  requests  that 
are  proper  for  an  impenitent  man,  that  are  not  also,  in  some 
sense,  proper  for  the  godly. 

"  3.  When  you  hear  a  sermon,  hear  for  yourself.  Though 
what  is  spoken  may  be  more  especially  directed  to  the  un- 
converted, or  to  those  that,  in  other  respects,  are  in  different 
circumstances  from  yourself;  yet,  let  the  chief  intent  of  your 
mind  be  to  consider,  '  In  what  respect  is  this  applicable  to  me  ? 
and  what  improvement  ought  I  to  make  of  this,  for  my  own 
soul's  good  1 ' 

"4.  Though  God  has  forgiven  and  forgotten  your  past 
sins,  yet  do  not  forget  them  yourself:  often  remember,  what 
a  wretched  bond-slave  you  were  in  the  land  of  Egypt.  Oft- 
en bring  to  mind  your  particular  acts  of  sin  before  conver- 
sion ;  as  the  blessed  apostle,  Paul,  is  often  mentioning  his  old 
blaspheming,  persecuting  spirit,  and  his  injuriousness  to  the 


PROFESSOR.  57 

renewed,  humbling  his  heart,  and  acknowledging  that  he  was 
the  least  of  the  apostles,  and  not  worthy  '  to  be  called  an 
apostle,'  and  the  '  least  of  all  saints,'  and  the  '  chief  of  sin- 
ners j '  and  be  often  confessing  your  old  sins  to  God,  and  let 
that  text  be  often  in  your  mind,  '  that  thou  mayest  remember 
and  be  confounded,  and  never  open  your  mouth  any  more, 
because  of  thy  shame,  when  I  am  pacified  toward  thee  for 
all  that  thou  hast  done,  saith  the  Lord  God.' 

"  5.  Remember,  that  you  have  more  cause,  on  some  ac- 
counts, a  thousand  times  to  lament  and  humble  yourself  for 
sins  that  have  been  committed  since  conversion,  than  before, 
because  of  the  infinitely  greater  obligations  that  are  upon 
you  to  live  to  God,  and  to  look  upon  the  faithfulness  of  Christ, 
in  unchangeably  continuing  his  loving  kindness,  notwithstand- 
ing all  your  great  unworthiness  since  your  conversion. 

"  6.  Be  always  greatly  abased  for  your  remaining  sin,  and 
never  think  that  you  lie  low  enough  for  it ;  but  yet  be  not 
discouraged  or  disheartened  by  it ;  for,  though  we  are  ex- 
ceeding sinful,  yet  we  have  an  advocate  with  the  Father,  Je- 
sus Christ  the  righteous ;  the  preciousness  of  whose  blood, 
the  merit  of  whose  righteousness,  and  the  greatness  of  whose 
love  and  faithfulness,  infinitely  overtop  the  highest  mountain 
of  our  sins. 

"7.  When  you  engage  in  the  duty  of  prayer,  or  come  to 
the  Lord's  Supper,  or  attend  any  other  duty  of  divine  wor- 
ship, come  to  Christ  as  Mary  Magdalene  did : — (Luke,  vii.  37, 
38;)  come,  and  cast  yourself  at  his  feet,  and  kiss  them,  and 
pour  forth  upon  him  the  sweet  perfumed  ointment  of  divine 
love,  out  of  a  pure  and  broken  heart,  as  she  poured  the  pre- 
cious ointment  out  of  her  pure  broken  alabaster  box. 

"  8.  Remember,  that  pride  is  the  worst  viper  that  is  in  the 
human  heart,  the  greatest  disturber  of  the  soul's  peace,  and 
of  sweet  communion  with  Christ ;  it  was  the  first  sin  commit- 
ted,   and  lies  the  lowest  in  the  foundation  of  Satan's  whole 


58  THEYOUNG 

building,  and  is  with  the  greatest  difficulty  rooted  out,  and  is 
the  most  hidden,  secret,  and  deceitful  of  all  lusts,  and  often 
creeps  insensibly  into  the  midst  of  religion,  even,  sometimes, 
under  the  disguise  of  humility  itself 

"9.  That  you  may  pass  a  correct  judgment  concerning 
yourself,  always  look  upon  those  as  the  best  discoveries,  and 
the  best  comforts,  that  have  most  of  these  two  effects :  those 
that  make  you  least  and  lowest,  and  most  like  a  child  ;  and 
those  that  most  engage  and  fix  your  heart  in  a  full  and  firm 
disposition  to  deny  yourself  for  God,  and  to  spend  and  be 
spent  for  him. 

"  10.  If  at  any  time  you  fall  into  doubts  about  the  state  of 
your  soul,  into  dark  and  dull  frames  of  mind,  it  is  proper  to 
review  your  past  experience  ;  but  do  not  consume  too  much 
time  and  strength  in  this  way  :  rather  apply  yourself^  with  all 
your  might,  to  an  earnest  pursuit  after  renewed  experience, 
new  light,  and  new  lively  acts  of  faith  and  love.  One  hew 
discovery  of  the  glory  of  Christ's  face,  will  do  more  toward 
scattering  clouds  of  darkness  in  one  minute,  than  examining 
old  experience,  by  the  best  marks  that  can  be  given,  through 
a  whole  year. 

"11.  When  the  exercise  of  grace  is  low,  and  corruption 
prevails,  and  by  that  means  fear  prevails ;  do  not  desire  to 
have  fear  cast  out  any  other  way,  than  by  the  reviving  and 
prevailing  of  love  in  the  heart :  by  this,  fear  will  be  effectu- 
ally expelled,  as  darkness  in  a  room  vanishes  away,  when 
the  pleasant  beams  of  the  sun  are  let  into  it. 

"  12.  When  you  counsel  and  warn  others,  do  it  earnestly, 
and  affectionately,  and  thoroughly:  and  when  you  are  speak- 
ing to  your  equals,  let  your  warnings  be  intermixed  with 
expressions  of  your  sense  of  your  own  unworthiness,  and  of 
the  sovereign  grace  that  makes  you  to  differ. 

"  13.  If  you  would  set  up  religious  meetings  of  young 
women  by  yourselves,  to  be  attended  once  in  a  while,  be- 


PROFESSOR.  59 

sides  the  other  meetings  you  attend,  I  should  think  it  would 
be  very  proper  and  profitable. 

"  14.  Under  special  difficulties,  or  when  in  great  need  of, 
or  great  longings  after,  any  particular  mercy  for  yourself  or 
others,  set  apart  a  day  for  secret  prayer  and  fasting  by  your- 
self alone ;  and  let  the  day  be  spent,  not  only  in  petitions  for 
the  mercies  you  desire,  but  in  searching  your  heart,  and  in 
looking  over  your  past  life,  and  confessing  your  sins  before 
God,  not  as  is  done  in  public  prayer,  but  by  a  very  particu- 
lar rehearsal  before  God  of  the  sins  of  your  past  life,  from 
your  childhood  hitherto,  before  and  after  conversion,  with  the 
circumstances  and  aggravations  attending  them,  and  spread- 
ing all  the  abominations  of  your  heart  very  particularly, 
and  as  fully  as  possible,  before  him. 

,  "  15.  Do  not  let  the  adversaries  of  the  cross  have  occasion 
to  reproach  religion  on  your  account.  How  holily  should 
the  children  of  God,  the  redeemed  and  the  beloved  of  the 
Son  of  God,  behave  themselves.  Therefore,  '  walk  as  chil- 
dren of  the  Hght,  and  of  the  day,'  and  '  adorn  the  doctrine  of 
God  your  Saviour ; '  and  especially,  abound  in  what  are  call- 
ed the  Christian  virtues,  and  which  make  you  like  the  Lamb 
of  God  :  be  meek  and  lowly  of  heart,  and  full  of  pure,  hea- 
venly, and  humble  love  to  all ;  abound  in  deeds  of  love  to 
others,  and  self-denial  for  others ;  and  let  there  be  in  you  a 
disposition  to  account  others  better  than  yourself 

"  16.  In  all  your  course,  walk  with  God,  and  follow  Christ, 
as  a  little,  poor,  helpless  child,  taking  hold  of  Christ's  hand, 
keeping  your  eye  on  the  marks  of  the  wounds  in  his  hands 
and  side,  whence  came  the  blood  that  cleanses  you  from  sin, 
and  hiding  your  nakedness  under  the  skirt  of  the  white  shin- 
ing robes  of  his  righteousness. 

"  17.  Pray  much  for  the  ministers  and  the  church  of  God; 
especially  that  he  would  carry  on  his  glorious  work  which 
he  has  now  begun,  till  the  world  shall  be  full  of  his  glory. 

J.  E." 


60  THEYOUNG 

If  it  be  necessary  to  add  any  thing  to  the  contents  of  thig 
excellent  letter,  I  would  deliver  it  in  the  following  particu- 
lars. 

Set  out  in  your  profession  with  clear  and  impressive  ideas 
of  what  it  implies,  and  for  what  purpose  it  is  to  be  made  ; 
and  for  this  end,  read  with  great  attention  the  previous  chap- 
ters which  treat  on  these  subjects. 

Seek  to  possess  and  to  retain  a  comfortable  sense  of  your 
interest  in  the  blessings  of  salvation,  even  the  witness  of  the 
Spirit  that  you  are  a  child  of  God  ;  and  remember  that  evi- 
dence of  piety  is  not  so  much  to  be  sought  in  strong  and  high 
emotions  of  any  kind,  as  in  real  humility,  self-distrust,  hunger- 
ing and  thirsting  after  righteousness,  sorrow  for  sin,  and  a 
continual  effort  to  regulate  your  thoughts,  feehngs,  and  con- 
duct by  the  word  of  God. 

Do  not  expect  to  find  in  your  own  case,  every  thing  you 
have  heard  or  read  of,  in  the  experience  of  others.  In  the  work 
of  grace  there  is  substantial  uniformity,  and  circumstantial 
variety.  Especially,  remember  that  religion  is  not  a  princi- 
ple of  such  self  preserving  energy,  as  that  when  once  planted 
in  the  soul,  it  will  continue  to  thrive  and  increase  without  ef- 
fort— but  on  the  contrary,  is  of  so  tender  and  delicate  a  na- 
ture as  to  require  great,  constant,  and  persevering  anxiety, 
watchfulness,  and  care. 

Do  not  expect  to  be  made  happy  by  religion  unless  you 
become  eminent  Christians.  They  who  would  enjoy  their 
profession  must  drink  deep  of  the  wells  of  salvation.  A  luke- 
warm, half-hearted  Christian,  enjoys  neither  the  world  nor  re- 
ligion. 

Do  not  make  the  average  piety  of  professors  the  model  or 
standard  of  your  own ;  but  look  to  the  standard  set  up  in  the 
word  of  God.  Consider  not  what  professors  are,  but  what 
they  should  be.  Many  are  deceiving  themselves,  and  if  you 
copy  them  in  their  delusion,  you  will  follow  them  in  their 


PROFESSOR.  61 

l-uin.  This  being  satisfied  to  be  as  others  are,  has  had  a 
more  disastrous  influence  on  the  church  and  the  world  than 
all  other  causes  put  together. 

Remember  that  your  evidence  of  religion  ceases  when  any 
thing  else  has  the  first  place  in  your  thoughts  and  affections. 

Never  suffer  any  day  to  pass  without  reading  a  portion  of 
Holy  Scripture ;  and  be  jealous  of  every  book  that  becomes 
a  rival  with  the  Bible. 

Acquire  and  maintain  great  tenderness  of  conscience,  and 
recollect  that  there  are  no  little  sins  for  a  professor. 

Begin  your  Christian  course  with  habits  of  usefulness.  A 
constant  desire  and  aim  to  do  good  as  instruments  of  saving 
sinners,  and  raising  the  standard  of  piety  and  benevolent  ac- 
tivity in  our  fellow  Christians,  is  one  of  the  ends  of  our  con- 
version, and  a  convincing  proof  of  its  reality. 

Do  not  neglect  religious  duty,  because  you  suppose  your 
feelings  are  not  right  at  the  time.  Action  begets  emotion : 
and  the  right  feeling  comes  with  the  right  doing. 

In  the  great  work  of  mortification  do  not  despond  and  give 
up  the  work,  although  often  defeated  in  the  attempt  to  con- 
quer and  eradicate  a  corruption.  It  must  be  conquered ;  it 
may  be  by  divine  grace  assisting  your  endeavours ;  and  it 
will  be,  if  you  are  resolute,  and  persevering. 

Recollect,  you  as  much  need  supporting  and  preserving 
grace,  as  you  did  converting  grace.  Regeneration  supplies 
no  stock  which  makes  you  independent  of  God.  "If  we  live 
in  the  Spirit,  let  us  also  walk  in  the  Spirit." — Gal.  v.  25. 
"We  must  know  what  is  the  exceeding  greatness  of  God's 
power  to  US-ward  who  believe."  Our  every  action  as  believ- 
ers, must  be  performed  in  the  dependance  and  confidence  of 
faith.* 

*  I  recommend  an  admirable  little  pocket  Tract,  entitled  "  Directions 
for  Persons  just  entering  on  a  Religious  Life  j "  price  2d.  Publislied  by 
Ward  &  Co, 

6 


62  THEYOUNGPROFESSOR. 

Do  you  need  encouragement  ?  Are  you  alarmed  at  the 
difficulties  and  dangers  of  the  way  ?  Does  your  heart  faint 
to  think  how  many  have  made  shipwreck  of  faith  and  a  good 
conscience  ?  Consider  you  enjoy  the  sympathies  and  pray- 
ers of  the  whole  church — the  watchfulness  and  care  of  the 
pastor — and  what  is  of  far  more  value  and  consolation,  the 
notice,  the  love,  intercession,  and  the  support  of  the  Great 
and  Good  Shepherd,  who  gathers  the  lambs  in  his  arms,  and 
carries  them  in  his  bosom.  He  will  not  forget  the  lambs  : 
their  feeble  bleat  attracts  his  notice,  their  helplessness  draws 
his  attention,  and  for  them  he  puts  forth  all  his  pastoral  kind- 
ness and  skill.  Consider  also,  that  when  Jesus  Christ  begins 
a  good  work  he  will  carry  it  on  to  perfection.  You  have  all 
the  infinite  resources  of  the  Holy  Spirit  to  depend  upon,  and 
to  draw  from.  Exceeding  great  and  precious  promises,  which 
are  all  yea  and  amen  in  Christ  Jesus,  are  continually  speak- 
ing encouragement  to  you  from  God.  And  behold  in  the 
church  around  you,  professors  gray  in  the  service  of  the 
Lord,  who  were  once  young  and  trembling  as  you  now  are, 
but  who  have  been  kept  through  all  the  duties,  the  difficul- 
ties, and  the  temptations  of  perhaps  forty  or  fifty  years ; — 
and  if  you  look  into  the  unseen  world,  there  are  miUions 
round  the  throne,  who  have  been  kept  by  the  power  of  God 
through  faith  unto  salvation.  The  faithful  love,  and  all-suffi- 
cient grace  which  have  kept  them,  can  and  will  keep  you. 
With  these  considerations  "  go  on  your  way  rejoicing."* 

♦  Many  of  the  particulars  summarily  expressed  in  this  chapter  will 
be  amplified  in  the  subsequent  parts  of  the  book. 


COMPARISON  OF  PROFESSORS.       63 


CHAPTER  V. 


AN  ATTEMPT  TO  COMPARE  THE  PRESENT 
GENERATION  OF  PROFESSORS  WITH 
OTHERS   THAT  HAVE   PRECEDED  THEM. 

"Say  not  thou,"  says  the  wise  man,  "what  is  the  cause 
that  the  former  days  were  better  than  these,  for  thou  dost  not 
wisely  inquire  concerning  this." — Eccles.  vii.  10.  This  lan- 
guage could  not  have  intended  such  comparisons  as  are  cau- 
tiously made  for  the  sake  of  promoting  improvement,  but  only 
such  as  are  peevishly  instituted  to  cherish  discontent,  and  to 
justify  misanthropy.  It  has  been  common  for  good  men  of 
every  age  to  complain  of  the  degeneracy  of  their  times,  both 
as  regards  the  world  and  the  church.  "  Had  it  all  along 
been  true,  it  is  impossible  to  conceive,  bad  as  the  world  is, 
how  much  worse  it  must  have  been.  The  truth  is  we  are  on 
many  accounts  exceedingly  incompetent  judges.  There  is 
much  difficulty  in  taking  a  comparative  view  that  shall  be 
sufficiently  comprehensive  and  impartial  of  our  own  and  other 
times.  We  are  extremely  apt  to  confine  our  estimate  to  par-* 
ticular  descriptions  of  character  and  deportments  of  conduct, 
which  happen,  whether  from  accidental  circumstances,  or 
from  our  peculiar  mental  temperament,  to  have  more  parti- 
cularly attracted  our  attention  and  impressed  our  minds,  and 
to  overlook  the  endless  variety  of  modifications  and  aspects 
under  which  the  corruption  of  our  nature  displays  itself;  to 


64  COMPARISONOF 

forget  that  in  human  society,  there  is  a  fashion  in  morality,  as 
there  is  in  every  thing  else,  of  which  it  is  the  very  essence  to 
fluctuate  and  to  show  in  successive  periods  capricious  and 
changeful  predilections ;  that  religion  and  virtue,  though  de- 
clining in  the  quarter  of  the  country  which  forms  the  imme- 
diate sphere  of  our  observation,  may  be  reviving  and  making 
progress  in  another  ;  that  when  the  prevalence  of  any  parti- 
cular vice  has  been  the  occasion  of  suffering  to  ourselves, 
we  naturally  feel  and  speak  strongly  under  the  irritation  of 
self-love,  magnifying  to  our  imagination,  both  the  intrinsic 
enormity  of  the  evil  and  the  extent  to  which  it  is  practised. 
So  much  do  these  and  other  causes  affect  the  judgment,  that 
two  persons,  differing  in  circumstances  and  in  mental  consti- 
tution and  moral  sentiment,  shall  produce  from  the  very  same 
scene  of  life  and  manners,  descriptions  so  unlike  each  other, 
as  that  we  shall  be  at  a  loss  to  believe  the  identity  of  the  sub- 
ject ;  just  as  two  painters,  following  each  his  own  taste  and 
fancy,  may,  from  the  same  assortment  of  objects,  by  variety 
of  grouping  and  arrangements,  by  the  different  degrees  of 
retirement  or  of  prominence  given  to  each,  and  by  their  op- 
posite styles  of  colouring  and  shadowing,  present  us  with  two 
pictures  so  totally  dissimilar,  as  that  we  may  look  long  and 
narrowly  ere  we  discover  the  points  of  coincidence."* 

These  remarks,  so  true  and  so  wise,  should  impose  cau- 
tion on  any  one  who  attempts  to  institute  a  comparison  be- 
tween his  own  generation  of  professors,  and  those  that  have 
gone  before.  But  still  most  ages  have  some  features  so 
broad,  and  so  deeply  marked,  that  any  man  with  even  mode- 
rate sagacity  and  impartiality,  may  venture  to  pronounce 
upon  them.  In  speaking  first  of  the  excellencies  of  the 
present  race  of  professors  as  compared  with  some  that  have 
preceded  it,  I  may  venture  to  mention  as  no  unimportant  or 

*  Dr.  Wardlaw  on  Eceles.  vol.  1,  page  Mb, 


PROFESSORS.  65- 

undistinguished  one,  a  more  marked  and  decided  tone  of  re- 
ligious sentiment;  a  more  'public  and  explicit  avowal  of 
evangelical  doctrine.     I  do  not  mean  merely  a  belief  in  the 
doctrine  of  the   Trinity  of  persons  in  the  Godhead,  and  the 
great  fundamental  truth  of  the  atonement  of  our  Lord  Jesus 
Christ;    but  in  connection  with  these,  the  all-important  doc- 
trines of  justification  by  faith  alone,  and  the  regeneration  of 
the  heart  by  the  Holy  Spirit.     These  are  now  not  only  held 
by  the  great  body  of  orthodox  Dissenters,  and  Wesleyan 
Methodists,  but  by  a  large  proportion  of  the  clergy  of  the 
church  of  England ;    and  are  put  forward  without  hesitation 
or  reserve,  in  bold  and  striking  relief  in  their  preaching. 
From  the  Restoration  till  within  the  past  twenty  years,  these 
glorious   and   fundamental   truths   lay   enshrined    in    most 
churches  in  the  prayer-books  of  the  Establishment ;  but  they 
have  now  obtained  a  resurrection  from  the  desk,  and  an 
ascension  into  the  pulpit,  from  whence  they  are  exhibited 
and  preached  with  divine  success.     A  life-giving  system  of 
doctrine  has  taken  the  place  of  a  dead  theology  and  a  cold 
morality  :  and  the  sentiments  of  Wickliffe,  Cranmer,  Hooper, 
and  Ridley,  are  again  heard  in  the  scenes  which  formerly 
resounded  with  their  voices.     As  to  the  Dissenters,  a  clear 
bright  effulgence  of  the  truth  has  broken  forth  from  that 
cloudy  divinity,  which  at  one  time  too  extensively  prevailed, 
and  seemed  rather  intended  to  conceal,  than  to  reveal  the 
Sun  of  Righteousness.     It  must  be  admitted  that  a  century 
ago  there  was  a  vagueness  of  sentiment  among  many  of  the 
non-conformist  ministers ;  evangelical  doctrines  were  merged 
in  devotional  feeling  ;    the  trumpet  gave  an  uncertain  sound 
from  a  number  of  their  pulpits  :  and  many  of  the  people  knew 
neither  their  own  opinions  nor  those  of  their  pastors  on  the 
person  of  Christ,  or  the  work  of  the  Spirit.     Arianism  or 
Sabellianism  threw  a  dark  cold  shadow  over  many  of  our 
churches,  in  which  piety  drooped  and  zeal  lived  not  at  all, 

6* 


66  COMPARISON    OF 

But  the  age  of  indifference  and  latitudinarianism  is  past : 
a  zeal  for  the  truth  as  it  is  in  Jesus  has  sprung  up ;  vague 
theological  generalities  have  given  place  to  definite  Christian 
sentiments  :  no  pastor  is  received,  no  preacher  is  heard,  no 
member  admitted  to  our  fellowship  whose  orthodoxy  is  sus- 
pected. Confession  both  of  evangelical  doctrines  and  their 
vital  influence  upon  the  heart,  is  required  of  all  who  take  the 
oversight,  or  enter  into  the  communion  of  our  churches. 

It  is  delightful  also  to  notice  with  how  much  greater  clear- 
ness and  precision  the  doctrines  of  grace,  as  they  are  called, 
are  now  put  forth  from  the  pulpit  and  the  press,  than  they 
were  at  one  time  when  enveloped  in  the  clouds  of  those  sys- 
tems  of  theology  which  border  so  closely  on  Antimonianism. 
The  writings  of  Williams,  and  Fuller,  and  Scott,  and  Ward- 
law,  have  caused  the  truth  to  be  seen  in  its  own  pure  bright 
light,  and  delivered  multitudes  from  the  iron  fetters  of  a  hard, 
cold,  and  merciless  theology. 

Our  land  is  vocal  with  the  joyful  sound  of  the  preaching 
of  Christ  crucified,  calling  the  dense  population  of  our  cities 
and  great  towns,  and  the  inhabitants  of  our  smaller  towns 
and  villages  to  the  Cross  for  salvation.  The  Church,  and  the 
Meeting-house  echo  to  each  other  the  name  that  is  above 
every  name,  and  the  worshippers  of  both,  commingle  with 
each  other,  as  they  pour  forth  from  their  respective  places  of 
worship,  with  their  souls  thrilling  with  the  notes  of  the  same 
heavenly  music  of  redeeming  love. 

Nor  ought  I,  while  speaking  of  the  pulpit,  to  omit  the  press, 
from  which  evangelical  truth  is  flowing  in  the  copious  streams 
of  its  millions  of  publications.  Infidelity,  heresy,  and  irre- 
ligion,  have  not  monopolized  the  glorious  art  of  printing.  To 
say  nothing  of  other  Institutions,  I  mention  only  the  Religious 
Tract  Society,  that  spiritual  armoury  for  the  church  of 
Christ,  where  the  whole  levy-en-masse  may  be  supplied  with 
the  weapons  of  truth,  and  are  furnished  according  to  their 


PROFESSORS.  67 

ability,  for  the  conflict  with  the  powers  of  darkness.  Who 
will  deny,  that  this  zeal  for  the  truth,  clear,  defined,  evan- 
gelical truth,  is  a  heart-revivinoj  feature  of  the  age  1 

Dr.  Owen,  after  lamenting  the  decay  of  vital  religion  in 
his  day,  goes  on  to  say, — There  is  yet  another  considera- 
tion rendering  the  present  state  of  the  Christian  religion  in 
the  world  yet  more  deplorable.  The  only  principle  of  evan- 
gelical obedience,  is  sacred  truth  and  our  faith  therein.  That 
alone  is  the  doctrine  which  is  according  to  godliness,  and  all 
acceptable  obedience  to  God  is  the  obedience  of  faith.  What- 
ever "men  do,  or  pretend  unto,  in  a  way  of  duty  unto  him, 
whereof  the  truth  of  the  Gospel  is  not  the  spring  and  measure, 
which  is  not  guided  and  animated  thereby,  it  is  not  what  God 
at  present  requireth,  nor  what  he  will  eternally  reward. 
Wherefore,  although  men  may,  and  multitudes  do,  under  a 
profession  of  that  truth,  live  in  open  rebellion  against  its 
power ;  yet  the  wounds  of  religion  are  not  incurable,  nor  its 
stains  indelible,  whilst  the  proper  remedy  is  owned,  and 
wants  only  due  application.  But  if  this  truth  itself  be  cor- 
rupted or  deserted,  if  its  most  glorious  mysteries  be  abused 
or  despised,  and  if  its  most  important  doctrines  be  impeached 
of  error  and  falsehood,  if  the  vain  imaginations  and  carnal 
reasonings  of  the  serpentine  wits  of  men  be  substituted  in 
their  room,  or  exalted  above  them,  what  hope  is  there  of  re- 
covery ?  The  breach  will  grow  like  the  sea,  until  there  be 
none  to  heal  it.  If  the  fountains  of  the  waters  of  the  sanctu- 
ary be  poisoned  in  their  first  rising,  they  will  not  heal  the 
nations  unto  whom  they  come.  Where  the  doctrine  of  truth 
is  corrupted,  the  hearts  of  men  will  not  be  changed  by  it, 
nor  their  lives  reformed." 

This  is  strictly  true.  But  blessed  be  God,  I  do  not  think 
that  this  dark  omen  is  over  us.  No  such  portent,  as  the  orb 
of  truth  sinking  into  the  clouds  of  heresy,  or  the  mists  of 
latitudinarianism,  now  hangs  on  the  horizon  of  the  church  of 


68  COMPARISON     OF 

Christ.  True,  there  are  some  things  which  if  not  checked, 
look  with  mahgn  aspect  on  the  spiritual  brightening  pros- 
pects of  the  Church  of  England.  There  is  no  lover  of  our 
Lord  Jesus  Christ,  but  what  must  unfeignedly  and  heartily 
rejoice  in  the  wondrous  revival  of  pure  Christian  doctrine 
within  the  pale  of  her  communion ;  and  none  but  what  must 
tremble  for  the  result  of  the  attempt  now  being  made  by  cer- 
tain Oxford  Professors  and  Divines,  aided  by  somf  high 
church  periodicals,  to  arrest  the  progress  of  what  may  be 
termed  the  second  Reformation,  and  to  arrest  it  by  reviving, 
in  part,  the  errors  which  the  first  was  designed  to  abolish. 
But  it  will  not  succeed.  If  it  should,  then  may  it  be  safely 
affirmed,  that  the  Establishment  is  destined  to  die,  not  by  the 
hand  of  any  of  its  foes,  but  by  the  matricidial  violence  of  its 
own  children.  But  there  is  far  too  much  genuine,  healthy, 
and  determined  Protestantism  in  the  Church  of  England  to 
warrant  any  great  apprehension  of  such  a  result. 

Nor  is  it  any  considerable  abatement  from  the  statement 
I  have  made  of  the  prevalence  of  sound  Christian  doctrine 
among  the  professors  of  religion  in  the  present  day,  that  the 
deluded  followers  of  Irving  have  in  some  measure  multiplied, 
and  astounded  the  land  by  their  extravagant  absurdities. 
Fanaticism,  m  some  form  or  other,  is  always  sure  to  make  its 
appearance,  and  do  its  mischief  in  an  ardent  and  excited  age  ; 
just  as  thunder  storms  gather  and  explode  amidst  the  fervid 
heat  of  summer.  The  high  temperature  of  religious  feeling, 
when  unchecked  by  sober  thought,  supplies  the  elements  of 
such  fantastic  notions ;  but  they  must,  in  the  nature  of  things, 
soon  spend  themselves,  and  leave  the  atmosphere  calm,  and 
clear,  and  bright. 

Not,  however,  that  I  mean  to  say  that  the  Christians  of 
our  day  are  much  given  to  the  perusal  of  theological  trea- 
tises, or  are  profoundly  learned  in  the  science  of  divinity. 
Far  from  it.     Nothing  but  what  is  strictly  orthodox  in  senti- 


PROFESSORS.  69 

ment  will  be  received,  but  then  they  are  content  with  small 
portions  of  knowledge,  and  those  must  be  such  as  can  be  ob- 
tained without  the  cost  of  much  time,  or  the  labour  of  much 
thinking.      There  was  an   era  when  the  church  of  God 
thought  herself  much  indebted  to  those  devoted  men,  who 
furnished  not  their  own  times  alone,  but  all  coming  ages  with 
such  admirable  materials  for  thinking,  and  such  abundant 
food  for  meditation,  in  their  incomparable  volumes ;    when 
private  and  even  unlettered  Christians  were  familiar  with  oc- 
tavos and  even  quartos ;    when  Hall  and  Reynolds,  Owen 
and  Baxter,  Howe  and  Bates,  Doddridge  and  Watts,  were 
the  daily  companions  of  the  people  of  God.     But  who  con- 
verses with  these  venerable  fathers  now  ?   What  is  the  cur- 
rent sacred  literature  of  the  pious  in  this  age  ?    Who  now 
thinks  of  purchasing  any  thing  but  magazines  and  reviews, 
memoirs,  elementary  treatises,  and  compends  of  truth  ?    How 
strange  it  would  bo  to  find  a  serious  friend  or  neighbour  late 
at  night  studying  Edwards  on  "the  Freedom  of  the  Will," 
Dvvight's  Theology,  or  Scott's  Essays.     If  Christians  read, 
it  must  be  something  sound,  and  this  is  a  cause  of  gratitude ; 
but  it  must  be  also  short.     Something  that  is  new  and  mo- 
ving— something  that  may  be  read  without  much  thought. 
A  considerable  portion  of  the  religious  reading  of  Christians 
in  the  present  day  is  religious  intelligence  :    it  lays  hold  not 
merely  of  the  imagination,  but  of  the  holiest  and  most  philan- 
thropic feelings  of  the  heart :    it  is  happily  become  abundant 
in  consequence  of  the  operations  of  our  religious  institutions ; 
it  is  cheapened  down  to  the  pecuniary  resources  of  almost  the 
poorest  individual ;    and  moreover  it  supplies  the  great  sti- 
mulus which  not  only  sustains  but  increases  benevolent  exer- 
tion.    He  that  would  attempt  to  stop  these  sources  of  infor- 
mation would  not  only  rob  myriads  of  Christians  of  some  of 
the  purest  joys  they  will  ever  taste  this  side  of  heaven,  but 
would  cut  off  the  streams  of  beneficence  which  flow  through 


70  COMPAEISONOF 

the  channels  of  our  societies  to  irrigate  the  moral  deserts  of 
the  world.  But  still  we  must  take  care  that  even  this  spe- 
cies of  reading  may  not  become  engrossing.  If  zeal  increase, 
knowledge  should  increase  with  it.  An  exclusive  or  pre- 
vailing taste  for  religious  news  will  be  followed  by  some  of 
the  lamentable  effects  which  result  from  the  reading  of  works 
of  fiction.  The  mind  will  in  both  cases  be  gradually  unfitted 
for  deep  and  patient  investigation.  A  constant  and  intent 
application  of  the  mind  to  exciting  facts,  will  indispose  it  for 
the  contemplation  of  principles  ;  and  produce  an  unceasing 
demand  for  something  new  and  striking,  which  will  go  on  in- 
creasing the  appetite  for  novelty,  till  what  is  old,  and  plain, 
and  simple,  will  become  utterly  tasteless  and  insipid. 

I  mention  now  another  excellence  by  which  the  professors 
of  the  present  age  are  distinguished,  and  it  is  indeed  a  noble 
one — I  mean  that  spirit  of  holy  zeal  for  the  propagation  of 
religion,  both  at  home  and  abroad,  which  is  so  general  and 
so  active.  The  Puritans,  and  fir.st  Non-conformists,  it  must 
be  admitted,  did  little  in  this  way,  for  indeed  they  had  little 
or  no  opportunity :  the  ruthless,  bloody,  and  remorseless 
spirit  of  persecution,  left  them  no  other  way  of  diffusing 
Christianity,  than  by  the  example  of  their  suffering  patience, 
or  by  flying  before  the  storm  of  oppression,  and  carrying  the 
gospel  into  the  land  of  their  exile.  This  they  neglected  not 
to  do,  and  the  gigantic  Republic  of  the  United  States  of  Ame- 
rica is  in  great  measure  the  result  of  their  migration ;  a 
country  destined  to  share  with  the  father-land,  the  honour  of 
converting  the  world  to  Christ. 

But  coming  forward  half  a  century  in  the  history  of  the 
churches  of  our  own  order,  we  find  them  when  protected  by 
the  act  of  Toleration,  drawing  the  curtains  around  them  and 
lying  down  to  slumber  upon  their  newly  obtained  liberty. 
More  than  a  century  was  given  to  their  inglorious  repose  ; 
more  than  a  century  was  lost  to  the  world  :   during  which, 


PROFESSORS.  71 

probably,  two  thousands  of  millions  of  immortal  souls  went 
into  eternity,  unpitied  and  unsanctilied.  It  is  melancholy  now 
to  look  back  and  think  of  the  silence  and  inactivity  which 
reigned  over  the  Christian  world  before  the  present  mission- 
ary spirit  arose.  The  valley  of  dry  bones  spread  out  before 
our  forefathers,  but  none  went  forth  to  prophesy  to  the  slain. 
There  were  no  Sunday  schools,  no  Tract  societies,  no  Bible 
societies,  for  our  own  country ;  and  no  Missionary  societies 
for  foreign  nations,  except  such  as  had  little  else  than  the 
name.  The  state  of  the  poor  at  home,  and  of  heathen  na- 
tions abroad,  was  almost  as  well  known  then  as  now  ;  there 
were  printing-presses  then  as  there  are  now,  and  also  ships, 
colonies,  and  commerce — but  next  akin  to  nothing  was  done 
for  the  conversion  of  the  world. 

Blessed  be  the  God  of  love  and  truth  things  are  different 
now  :  he  has  poured  out  the  beginnings  of  his  grace  upon  this 
age,  and  has  awakened  and  called  his  people  to  the  work  of 
evangelizing  the  world.  They  begin  to  understand  and  to  feel 
that  the  spirit  of  Christianity  is  essentially  a  proselyting  spirit; 
that  to  diffuse  the  gospel  is  no  less  a  duty  than  to  believe  it  ; 
and  that  no  man  can  really  fulfil  all  his  duties  as  a  Christian 
who  does  not  in  some  way  or  other  seek  to  make  his  neigh- 
bours such.  Look  around  on  the  Christian  church.  Every 
denomination  has  its  Missionary  Society,  and  every  congre- 
gation its  missionary  organization.  Every  object  on  which 
the  eye  of  benevolence  can  rest  which  needs  its  exertions, 
has  its  separate  and  appropriate  confederacy  of  mercy  for  its 
relief;  so  that  it  is  almost  difficult  to  mention  a  subject  of 
sorrow,  ignorance,  or  wickedness,  which  is  not  found  in  his 
own  special  classification,  with  the  provision  for  relief  suited 
to  his  peculiar  circumstances.  Let  any  one  visit  our  Metro- 
polis in  the  month  of  May  :  that  beautiful  season  of  the  year, 
so  wisely  selected  to  harmonize  the  appearances  of  the  world 
of  nature  and  of  grace,  when  the  budding  hopes  and  spring- 


7^  COMPARISON    OF 

ing  prospects  of  both,  are  put  forth  together ;  let  him  witness 
the  signs  of  holy  activity  which  are  conspicuous  even  amidst 
the  teeming  population  and  multitudinous  pursuits  of  that 
wondrous  city ;  let  him  read  the  long  list  of  public  meetings 
occupying  a  large  portion  of  the  whole  month  ;  let  him  sum 
up  the  number  of  societies  for  diversified  objects,  all  connect- 
ed with  the  spread  of  religion  through  one  channel,  and  over 
one  part  of  the  world  or  other ;  let  him  count  the  stations  oc- 
cupied and  the  agents  employed  ;  let  him  compute  the  money 
collected,  and  hear  the  reports  read — and  then  let  him  say  if 
God,  has  not  granted  in  his  sovereign  mercy,  one  rich  and 
glorious  distinction  to  the  professors  of  the  age  in  which  he 
lives. 

In  support  of  all  these  Institutions,  think  of  the  money,  the 
time,  the  gratuitous  labour,  and  the  influence  that  are  bestow- 
ed; and  think  also  of  the  increasing  spirit  of  liberality  going 
through  our  churches  ;  the  poor  give  now  what  the  rich  gave 
formerly,  and  some  of  the  rich  give  in  a  year  what  their 
wealthy  ancestors  scarcely  contributed  in  a  whole  life.  The 
single  guinea  is  multiplied  into  tens,  and  into  hundreds. 
There  is  a  continual  expansion  of  the  heart  going  on,  which  is 
preparing  for  the  time  when  "  holiness  to  the  Lord  shall  be 
written  on  the  merchandise  of  Tyre  and  the  bells  of  the 
horses."  Sums  are  contributed  which  would  astonish  those 
who  have  gone  to  their  rest,  if  they  could  visit  earth  again. 
And  when  money  cannot  be  given  in  this  proportion,  how 
many  are  giving  their  time,  and  for  that  purpose  taking  it 
from  domestic  enjoyment,  literary  leisure,  innocent  recrea- 
tion, and  necessary  repose.  Persons  of  all  ranks,  and  all 
ages,  and  both  sexes,  are  engaged.  Evangelization  is  the 
cry  of  the  day,  the  watchword  of  the  age  :  so  that  the  person 
who  gives  nothing,  and  does  nothing,  is  charged  with  defi- 
cient, and  suspected  of  questionable,  piety. 


PROFESSORS.  73 

Not  that  we  have  yet  reached  the  height  of  our  duty,  and 
are  doing  all  we  ought  to  do  :    far,  very  far   from  it.     We 
are  vastly  below  our  obligations.     Those  that  come  after  us, 
will  smile  at  our  notions  of  liberality,  and  our  grand-children 
will  be  ready  to  question  whether  we  rightiy  understood  the 
meaning  of  the  term.     What  we  are  beginning,  they  will 
carry  on  and  improve.    Ours  is  but  the  spring,  which  by  the 
time  it  reaches  them,  will  have  swollen  into  a  stream  ;    but 
still  through  God's  grace,  we  are  doing  something  and  must 
do  more.     The  tradesman  must  give  a  larger  share  of  his 
profits,  and  the  rich  man  dip  far  deeper  into  his  purse.  There 
must  be  a  prevailing  willingness  to  practice  self-denial,  and  to 
make  sacrifices  for  the  cause  of  Christ.     We  are  yet  immea- 
surably below  our  principles  and  professions  in  what  we  do 
for  the  conversion  of  men's  souls.     If  we  really  believe  that 
the  loss  of  one  human  soul  is  a  greater  catastrophe  than  the 
wreck  of  an  empire,  or  a  world,  what  are  we  doing  to  prevent 
the  loss  of  millions  of  such  souls?     Our  zeal  ought  to  be  and 
must   be  more  fervent,   and   it  should    also  become   more 
pure.     There  is  in  this  day  far  too  much  blowing  of  trum- 
pets ;    too  much  display ;  too  much  parade  and  ostentation ; 
too  much  noise  and  bustle :  too  much  "  come,  see  my  zeal 
for  the  Lord; "  too  much  individual  and  congregational  van- 
ity ;  and  too  much  forbidden  incense  and  strange  fire  in  the 
censers  of  those  who  minister  at  the  altar.     This  is  to  be  re- 
gretted as  well  as  acknowledged ;  and  should   be    amended 
as  well  as  acknowledged.     God  will  not  give  the  full  mea- 
sure of  his  blessing  till  we  serve  him  in  a  better  spirit,  with 
deeper  humility,  and  a  more  devout  mind. 

But  still,  the  spirit  of  the  age  is  an  active  and  a  liberal  one. 
The  great  principle  begins  to  be  recognized,  that  every 
church  is,  or  ought  to  be,  a  home  and  foreign  missionary 
society  in  itself^  and  every  member  of  every  church,  in  one 
way   or  other,  a  missionary.     It  begins  to  be  felt  that  each 

7 


74  COMPARISON     OF 

Christian  is  put  in  trust  with  the  gospel  for  the  benefit  of  the 
world,  and  that  he  is  an  unfaithful  trustee,  abusing  his  trust, 
and  incurring  a  dreadful  responsibility  if  he  does  nothing  to 
spread  Christianity  in  the  world.  I  look  upon  this  spirit  as 
the  morning  star  of  the  millennial  day ;  it  is  a  revival  of 
primitive  Christianity,  and  will  not  fail  to  bring  up  the  latter 
day  glory.  It  is  of  more  consequence  than  all  the  organiza- 
tions of  religious  zeal,  all  the  noble  institutions  of  the  day ; 
for  if  these  were  all  by  any  means  destroyed  to-morrow,  it 
would  cause  them  all  to  be  rebuilt  on  a  larger  and  an  im- 
proved scale.  The  spirit  is  abroad,  which  is  to  lead  all 
nations  into  the  fold  of  Christ ;  and  after  making  every 
deduction  from  the  zeal  of  the  present  day  which  is  demanded 
on  account  of  impure  motive,  there  must  be  a  vast  mass  of 
genuine  piety  in  existence,  to  draw  forth  so  much  liberality 
and  effort  for  extending  the  kingdom  of  Christ.  There  has 
been  nothing  like  it  since  the  days  of  the  apostles.  God  has 
shed  upon  us  some  of  his  choicest  gifts  and  richest  honours  ; 
may  we  not  be  insensible  to  our  high  distinction. 

What  renders  this  missionary  spirit  the  more  remarkable 
in  itself,  and  the  more  to  be  relied  upon  as  a  token  for  good, 
and  a  proof  of  its  heavenly  origin,  is  the  extraordinary  cir- 
cumstances of  the  age  during  which  it  has  carried  on  its 
operations.  It  commenced  amidst  the  throes  and  convulsions 
of  nations,  that  were  caused  by  the  French  Revolution,  and 
sent  forth  its  first  messages  of  peace  and  good  will  to  the 
world,  when  the  hearts  of  the  people  had  scarcely  ceased  to 
palpitate  with  the  enormities  of  the  reign  of  terror.  Who, 
at  such  a  time,  could  think  of  the  miseries  of  distant  coun- 
tries, when  they  were  trembling  for  the  existence  of  their 
own  ?  Yet  at  such  a  time,  amidst  the  dread  of  invasion  from 
abroad,  and  the  fear  of  intestine  commotion  at  home,  a  society 
was  formed  for  the  conversion  of  the  world.  During  all  our 
(national  struggles  with  the  Galilean  conqueror,  it  held   on 


PROFESSORS.  75 

its  noble  career  as  little  diverted  from  its  course  as  the  angel 
flying  through  the  midst  of  heaven  with  the  everlasting  gos- 
pel for  all  nations,  might  be  supposed  to  be  by  the  noise  of 
the  winds,  or  the  tumults  of  the  ocean.  It  neither  paused  in 
war,  nor  relaxed  in  peace,  nor  lost  its  power  to  interest  the 
public  mind,  amidst  the  greatest  political  excitement  which 
ever  agitated  the  nations  of  Europe.  The  poor  Pagan  living 
in  sin,  and  dying  in  despair,  was  never  forgotten,  when 
kings  were  tumbling  from  their  thrones,  and  crowns  were 
rolling  in  the  dust.  National  bankruptcy  has  threatened  us, 
but  still  amidst  the  crash  of  falling  banks  and  houses  of  com- 
merce, no  one  ever  dreamed  of  stopping  the  supplies  necessary 
for  missionary  operations.  Such  a  thought  never  entered 
the  mind  of  our  directors,  as  suspending  our  zeal  till  the 
storm  had  blown  over.  And  now  what  is  the  aspect  of  the 
times  ?  Was  the  contest  of  parties  ever  more  fierce  ?  Was 
the  fever  of  excitement  ever  higher  ?  Was  there  ever  a 
a  time  when  so  much  animosity,  ill-will,  and  engrossing  party 
spirit  were  in  operation?  And  what  has  become  of  the 
missionary  cause  ?  There,  there  it  is;  floating  like  the  ark 
over  the  depths  of  the  deluge,  safe  and  calm  amidst  the 
uproar  of  the  elements,  piloted  by  heaven,  and  bearing  the 
destiny  of  earth.  O  what  a  spectacle  does  the  kingdom  at 
the  present  moment  present,  of  glory  on  one  hand,  and  dis- 
grace on  the  other  :  all  parties  wrangling  with  each  other, 
yet  all  struggling  for  the  conversion  of  the  world  :  retiring 
from  the  scenes  of  their  common  warfare,  to  pursue  each  in 
his  private  sphere  the  works  of  charity  and  peace.  It  was 
a  glorious  scene  at  one  of  the  May  meetings  in  the  metropo- 
lis, when,  upon  the  resignation  of  a  popular  ministry,  the 
country  was  at  the  highest  pitch  of  political  enthusiasm,  and 
the  beam  of  our  national  destiny  was  trembling  in  the  bal- 
ance, to  see  with  what  abstraction  of  mind  and  unabated 
zeal  the  different  societies  went  to  their  labour  of  love;  an4 


76  COMPARISONOF 

to  behold  how  the  evangelists  of  the  world  pursued  their 
work,  amidst  events  which  almost  paralyzed  trade.  And 
at  this  present  moment,  not  a  single  missionary  society  is 
neglected,  nor  does  any  one  party  relax  its  missionary  ardour 
for  the  sake  of  pursuing  with  greater  single-mindedness  any 
sectarian  object.  Nothing  diverts  the  attention  of  the  friends 
of  missions  from  their  object,  nor  damps  their  zeal,  nor  di- 
minishes their  liberality.  The  gospel  is  spreading  abroad, 
while  the  friends  of  it  are  withdrawing  from  each  other  at 
home.  Does  it  not  look  therefore  as  if  God  had  indeed  called 
us  and  keeps  us  to  our  work  of  converting  the  world,  and 
bound  us  to  it  by  a  tie  which  nothing  shall  break  ?  And  what 
a  delightful  thing  is  it  to  think  ofi  that  though  we  are  break- 
ing from  each  other,  we  cannot  break  away  from  helping  a 
perishing  world.  Is  not  this  a  token  for  good,  a  bright  omen 
shedding  a  lustre  upon  many  dark  signs. 

Secondly.  I  now  go  on  to  point  out  our  defects  and 
blemishes,  and  show  wherein  we  come  short  of  others  that 
have  gone  before  us. 

1 .  Professors  are  in  danger,  and  in  too  many  instances 
fall  into  it,  of  neglecting  those  parts  of  religion  which  are 
strictly  personal,  and  substituting  a  social  for  an  individual 
piety.  Religion,  in  the  first  and  most  important  view  of  it, 
is  essentially  a  personal  and  individual  concern.  It  is  an 
affair  between  God  and  a  man's  own  soul.  Each  person  has, 
to  transact  with  Jehovah  through  Christ  for  himself.  In  the 
midst  of  the  Church,  and  as  a  member  of  it,  he  is  still  dealt 
with  by  God  apart  and  alone.  He  has  individual  privileges. 
He  is  singly  as  much  the  object  of  the  divine  love  of  the 
Father,  the  purchase  of  the  Son's  blood,  and  the  communica- 
tion of  the  Spirit's  influence,  as  if  the  whole  scheme  of  re- 
demption were  contrived  and  executed  for  him.  He  may, 
without  hesitation  or  presumption,  say,  "  God  is  my  God ; 
Christ  is  my  Saviour ;    the  Spirit  is  my  Sanctifier ;   mine  is 


PROFESSORS.  77 

the  covenant  of  grace,  with  all  its  varied,  rich,  eternal  bless- 
ings ;  mine  the  promises  of  the  word :  heaven,  glory,  im- 
mortality are  all  mme."  Yes  !  it  is  with  each  Christian  in 
the  world  of  grace  as  it  is  with  each  man  in  the  world  of 
nature  ;  the  latter  has  the  whole  effulgence  of  the  sun  pour- 
ing upon  him,  as  much  so  as  if  there  was  not  another  eye  but 
his  to  behold  the  splendour;  and  the  former  has  the  whole 
plenitude  of  divine  grace  descending  upon  his  soul  as  truly 
as  if  there  were  no  others  that  needed  or  shared  it.  Blessed 
thought !  he  has  individual  consequence,  and  does  not  derive 
it  all  merely  from  his  association  with  the  church.  But 
then  he  has  individual  duties,  as  well  as  privileges.  The 
whole  and  entire  obligations  of  the  moral  law ;  of  the  rule 
of  Christian  love;  of  the  duty  of  mortification  of  sin,  rest 
upon  him  ;  he  is  to  believe,  to  hope,  to  love,  to  pray  for,  and 
by  himself.  He  has  his  own  soul  to  be  saved ;  his  own 
heart  to  be  renewed  and  sanctified ;  his  own  temper  to  be 
rendered  meek,  gentle,  and  benevolent :  and  nothing  can  re- 
lease him  from  the  obligations  to  do  all  this,  no,  not  even  the 
most  assiduous  attention  to  the  welfare  of  others ;  for  zeal 
cannot  be  a  substitute  for  piety.  The  attendance  at  the  com- 
mittee-room cannot  be  an  excuse  for  neglecting  the  closet ; 
and  the  support  of  a  society  can  be  no  apology  for  neglect- 
ing to  mortify  a  corruption.  Yet  there  is  a  tendency  in  this 
day  to  forget  this.  It  is  a  day  of  association  and  organiza- 
tion ;  men  act  much  with  others,  and  there  is  an  imminent 
danger  of  losing  sight  of  religion  as  a  personal,  private,  and 
individual  concern.  We  are  too  much  drawn  away  from  our 
closets  and  ourselves.  Our  eye  is  taken  off  from  our  own 
hearts  and  diverted  to  others ;  we  lose  the  habit  of  silent 
meditation  in  that  of  discussion ;  we  have  become  inapt  for 
self-conference  ;  we  are  so  accustomed  to  excitement,  that 
there  is  a  dullness  in  solitude ;  we  are  so  wont  to  lean  upon 
others  that  our  piety  seems  scarcely  able  to  walk  or  stand 
7* 


78  COMPARISON     OF 

alone.  We  find  it  difficult  to  detach  ourselves  from  our  fel- 
lows, and  make  ourselves  the  first  and  separate  object  of  our 
solicitude,  and  to  carry  on  what  belongs  to  us  in  an  isolated 
state.  Private  prayer  is  neglected  for  that  which  is  social ; 
the  Bible  for  the  sermon ;  and  the  closet  for  the  committee- 
room.  The  great  system  of  revealed  truth  is  not  sufficiently 
brought  before  us  in  its  grandeur,  glory,  and  demands,  as  a 
matter  for  our  individual  contemplation,  reception,  and  appli- 
cation.    This  is  one  defect. 

2.  Another,  and  which  is  akin  to  it,  is  a  want  of  that 
high-toned  piety  and  deep  devotional  feeling,  which  char- 
acterized the  Christians  of  some  pant  ages.  This  remark 
will  apply  to  the  professors  of  all  denominations.  The  life 
of  faith,  and  hope,  and  prayer,  is  too  low  with  them  all.  En- 
grossed too  much  by  trade,  politics,  and  social  entertainments, 
with  the  exception  of  a  little  time  redeemed  for  the  public 
institutions  of  the  day,  they  have  scarcely  any  leisure  for  the 
exercises  of  the  closet,  and  the  high  communings  with  God, 
in  which  those  who  have  gone  before  us  indulged.  Thus 
the  diaries,  memoirs,  and  funeral  sermons,  which  have  been 
handed  down  to  us  from  past  times,  seem  to  indicate,  that  if 
we  excel  in  diffusing  religion,  our  ancestors  did  in  exemplify- 
ing it ;  and  that  if  we  are  above  them  in  active  zeal,  they 
were  our  superiors  in  serious,  humble,  and  spiritual  piety. 
"  The  increasing  demand  of  the  great  Christian  public,"  says 
Dr.  Humphrey,  of  America,  "is  for  excitement — for  some- 
thing that  will  produce  strong  feeling,  and  gratify  an  over- 
craving  curiosity.  Like  the  Athenians,  and  the  strangers 
which  were  there,  how  many  would  apparently  be  glad  to 
spend  their  time  in  nothing  else  but  either  to  tell  or  hear 
something  neiv.  Hence  the  religious  dissipation  of  large 
towns — the  eagerness  of  inquiry  after  new  preachers,  and 
the  running  from  one  place  of  worship  to  another,  for  the 
mere  gratification  of  a  vain  curiosity.     Hence  the  growing 


PROFESSORS.  79 

aversion  of  any  thing  didactic  and  argumentative  in  the 
pulpit,  and  the  increasing  demand  for  what  are  called  popu- 
lar discourses,  so  that  unless  the  preacher  makes  some 
strong  appeals  to  tlue  sympathies  and  passions  of  his  hearers ; 
unless  he  take  them  out  into  the  grave-yard,  or  carries  them 
to  the  abode  of  recent  widowhood,  and  supperless  orphanage  ; 
or  transports  them  to  Juggernaut  or  the  Ganges  ;  he  is  dry 
and  heartless,  or  plodding  and  metaphysical,  and,  of  course, 
scarcely  to  be  tolerated.  To  sit,  as  our  fathers  of  the  last 
century  used  to  do,  Sabbath  after  Sabbath,  under  sound  doc- 
trinal discussion,  and  to  see  the  hour-glass  turned  before  the 
improvement  of  the  sermon,  who  could  endure  it?"  The 
excitement  of  the  passions,  rather  than  the  elevation  of  the 
soul  to  God  and  the  cultivation  of  the  heart,  seems  to  be  the 
religion  of  a  great  many  of  the  present  day.  Of  the  crowded 
and  deeply  affected  audiences  that  hang  in  breathless  silence 
upon  the  popular  preachers  in  the  church,  the  chapel,  and 
the  meeting-house,  and  fancy  themselves  so  powerfully  im- 
pressed by  the  discourses  of  their  favourite  minister,  how 
few,  comparatively,  are  found  spending  their  hours  in  the 
closet,  plying  the  work  of  mortification  of  sin,  promoting  the 
spirit  of  charity,  communing  with  God,  and  rising  on  the 
wings  of  faith  and  hope  to  the  contemplation  of  eternity.  My 
opinion,  then,  is,  that  the  number  of  real  Christians  is  great- 
ly increased,  but  that  in  general  they  are  not  eminent  ones, 
so  far  as  relates  to  the  higher  class  of  devotional  and  per- 
sonal excellences.  Religion  is  spread  over  a  wider  surface, 
but  in  these  things,  it  has  lost  in  depth  what  it  has  gained  in 
breadth ;  it  is  the  religion  of  activity  rather  than  of  m.edita- 
tion  ;  of  the  imagination  rather  than  the  heart ;  of  the  place 
of  public  resort  rather  than  the  retirement  of  the  closet ;  and 
with  the  bustling  spirit  of  prosely tism,  does  not  blend  enough 
of  the  deep  conviction,  elevated  devotion,  and  patient  self- 
denial  of  martyrdom. 


80  C  O  M  P  A  R  I  S  O  N     OF 

3.  Perhaps  a  want  of  conscientiousness  may  be  charged 
upon  many  of  the  professors  of  the  present  day.  I  occupy 
no  narrow  sphere  of  observation,  and  am  acquainted,  either 
personally  or  by  report,  with  many  Christians  of  various  de- 
nominations, and  I  am  compelled  to  believe  that  there  is 
among  them  all  a  sad  deficiency  of  that  exquisite  tenderness 
of  conscience,  which  is  the  most  unequivocal  sign  and  ex- 
pression of  eminent  piety.  Bright  and  illustrious  examples, 
I  allow,  there  are  in  every  section  of  the  church  at  this  day, 
and  not  a  ^e\w  of  them  either,  of  Christians  watchful  and 
jealous  over  themselves,  even  unto  trembling,  lest  they  should 
sin  against  God  or  man  ;  sensitive  even  to  painful ness  on  the 
subject  of  transgression ;  and  whose  whole  life  is  a  holy 
mixture  of  vigilance,  penitence,  and  prayer.  But,  ah  !  how 
many  are  there  of  an  opposite  character,  whose  conscience, 
though  sufficiently  alive  to  the  greater  acts  of  transgression, 
has  neither  vision  to  discern  the  criminality  of  little  sins,  nor 
susceptibility  to  feel  them.  Where  are  the  men  who,  by  the 
indulgence  of  a  single  feeling  contrary  to  purity  or  love,  or 
the  utterance  of  a  single  word  opposed  to  truth  or  kindness, 
or  the  performance  of  a  single  act,  which  in  the  smallest  de- 
gree infringes  the  law  of  justice,  honour,  or  mercy,  would 
feel  an  instant  wound  in  the  spirit,  which  nothing  could  mol- 
lify or  heal  but  a  fresh  exercise  of  reffentance  and  faith  ? — 
the  men  who  have  placed  their  consciences  in  the  light  of 
revelation,  and  who  live  both  in  reference  to  small  things 
and  great,  in  habitual  reverence  of  this  faithful  monitor  and 
awful  judge  %  There  are  some  such,  but  they  are  too  few  in 
any  division  of  the  Christian  church  in  this  day.  This  want 
of  conscientiousness  is  strikingly  apparent  in  the  mode  of 
conducting  the  affairs  of  business.  This,  however,  will  be 
enlarged  upon  in  a  subsequent  part  of  the  volume,  as  will 
also — 


PROFESSORS.  81 

4.  Conformity  to  the  world,  which  is  now  one  of  the  sins 
of  God's  professing  people. 

5.  There  is  probably  scarcely  any  deficiency  of  the  church 
in  the  present  day,  as  compared  with  preceding  generations, 
more  apparent  than  the  neglect  of  domestic  religion.  This, 
I  believe,  is  generally  admitted,  and  not  without  reason.  In 
addition  to  the  devout  and  regular  performance  of  family 
prayer,  night  and  morning,  the  evenings  of  the  Sabbath  were 
by  our  forefathers  a  consecrated  season  for  the  catechetical 
instruction  of  the  children.  The  father,  with  patriarchal 
grace,  acted  as  the  prophet  as  well  as  the  priest  and  king  of 
his  household ;  and  as  a  consequence  naturally  to  be  looked 
for,  the  churches  were  principally  replenished  from  the  fa- 
milies of  the  righteous.  Is  it  so  now  %  Are  the  communi- 
cants at  the  Lord's  table,  either  in  the  Church  of  England, 
among  the  Methodists,  or  the  Dissenters,  chiefly  composed 
of  "the  children  of  the  kingdom?  "  How  is  this,  but  from  a 
relaxation  of  domestic  religion  1  Family  prayer,  though  in 
few  families  omitted,  is  not  performed  with  that  constancy, 
solemnity,  and  fervour,  which  is  calculated  to  interest  and  to 
edify ;  parental  authority  is  not  maintained  with  that  steadi- 
ness which  is  adapted  to  inspire  respect,  and  that  affection 
which  is  likely  to  secure  obedience ;  and  as  to  the  judicious, 
diligent,  and  engaging  communication  of  religious  instruction, 
which  is  necessary  as  well  to  inform  the  mind,  to  enlighten 
the  conscience,  and  to  form  the  character,  it  is  in  some  fami- 
lies almost  entirely  neglected.  I  bring  no  false  accusation, 
when  I  affirm  that  in  many  houses  both  among  Episcopahans 
and  Dissenters,  the  heads  of  which  stand  high  among  the 
professors  of  the  day,  family  religion  is  but  the  form  of  god- 
liness without  its  power.  On  the  other  hand,  it  is  my  hap- 
piness to  have  been  the  delighted  witness,  and  that  in  many 
cases  too,  of  the  blessed  and  holy  results  of  a  good  system  of 
domestic  religious  instruction.    But  it  cannot  be  said  that  this 


82 


COMPARISON     OF 


generally  prevails  in  the  religious  world.  Far  more  solici- 
tude is  felt,  and  far  more  pains  are  taken  by  many,  to  edu- 
cate their  children  for  this  world  than  for  the  next,  and  to  fit 
them  to  act  their  part  well  for  time,  than  to  prepare  them  for 
the  scenes  of  eternity.  Catechetical  instruction,  I  lament 
to  think,  has  fallen  too  much  into  desuetude,  and  has  gone 
out  of  fashion  with  many.  True,  it  is,  that  a  judicious  and 
well-informed  parent  can  dispense  with  such  helps,  and  lead- 
ing his  children  at  once  to  behold  the  wide  expanse  of  reli- 
gious truth,  as  it  spreads  out  in  boundless  grandeur  in  the 
Bible,  can  point  out  the  separate  beauties  and  harmonious 
scenes  of  the  whole  prospect.  But  this  is  not  the  case  with 
all.  They  need  something  more  than  the  scriptures,  and 
can  do  little  except  in  the  way  of  catechism.  Besides, 
it  is  a  question,  whether  the  adoption  of  both  plans  is  not, 
when  both  are  well  conducted,  the  most  perfect  method 
of  conveying  religious  truth  to  the  minds  of  the  young. 
A  catechetical  answer,  if  well  drawn,  not  only  helps  the  me- 
mory of  the  learner,  but  aids  his  understanding  too;  it  is  the 
rays  of  many  separate  passages  of  scripture  converging  at 
a  point,  which  reflects  back  its  light  upon  the  very  source 
whence  it  is  derived.  It  is  the  abuse  of  these  helps,  not  their 
use,  that  is  to  be  discouraged.  Our  generation  is  rich  in  ad- 
vantages of  another  kind — I  mean  those  numerous  interroga- 
tory exercises  upon  the  scriptures  which  have  been  published 
for  the  instruction  of  the  young,  and  which  leave  the  present 
generation  of  parents  still  more  inexcusable  if  they  neglect 
the  religious  education  of  their  children.  *  It  is  to  be  recol- 
lected, however,  that  the  communication  of  knowledge  is 
only  one  jjart  of  a  religious  education.  The  head  may  be 
attended  to,  while  the  heart  is  neglected;  and  it  is  the  ob- 

*  Of  the  numerous  works  of  this  kind  that  have  come  under  my  no- 
tice, I  have  seen  none  superior  to  that  of  Mrs.  Henderson,  -which  1  very 
cordially  recommend  both  for  the  use  of  families  and  Bible  classes. 


PROFESSORS.  83 

vious  tendency  of  this  age  to  carry  on  the  one  far  in  advance 
of  the  other.  It  is  the  mistake  of  the  people  of  the  world  in 
the  business  of  general  education,  to  attach  more  importance 
to  literature  and  physical  science  than  to  virtue ;  and  no  less 
the  mistake  of  pious  people  in  their  systems  of  religious  edu- 
cation, to  be  more  earnest  in  communicating  scriptural  know- 
ledge, than  in  forming  the  religious  character.  Here  then  is 
the  defect  to  be  supplied,  a  want  of  deep  anxiety,  and  judi- 
cious, persevering,  and  prayerful  effort  to  train  up  our  chil- 
dren in  the  way  they  should  go,  and  to  prepare  them  to  be- 
come members  first  of  the  church  on  earth,  and  then  of  the 
church  in  heaven. 

6.  The  last  thing  I  shall  mention  as  an  inferiority  of  the 
present  generation  of  professors  to  their  ancestors,  is  a  cer- 
tain kind  of  fickleness  in  their  religious  profession,  a  want 
of  fixedness,  and  gravity  in  their  Christian  habits.  Often 
hastily  assumed,  it  is  of  course  lightly  held,  and  easily 
changed  or  modified.  It  is  painful  to  observe  what  very  trivial 
causes  in  some  instances,  will  induce  an  alteration  in  their 
whole  conduct,  and  lead  some  to  break  their  religious  connex- 
ions, to  retire  from  the  place  where  their  fathers  worshipped 
God,  and  forsake  the  minister  who  had  been  blessed  to  their 
conversion.  Nor  does  the  instability  stop  here,  for  they  can 
shift  themselves  from  one  denomination  to  another  with  as 
much  ease  as  they  can  their  cushions  and  their  books  from 
one  chapel  to  another.  Continual  migrations  are  going  on 
from  the  Church  of  England  to  Dissenters,  and  from  the  Dis- 
senters back  to  the  Church ;  and  between  the  different  deno- 
minations and  congregations  of  non-conformists.  Where  this 
is  really  the  result  of  conviction,  it  must  be  approved  and  not 
condemned ;  for  no  man  should  consider  his  religious  senti- 
ments merely  in  the  light  of  an  hereditary  possession,  but  as 
a  matter  of  intelligent  and  conscientious  preference;  it  is  be- 
neath the  dignity  of  a  man,  much  more  the  profession  of  a 


84  COMPARISONOF 

Christian,  to  have  no  other  reason  for  our  belief,  than  that  it 
was  held  by  our  fathers  before  us.  But  how  many  cases 
are  there  in  which  persons  are  neither  held  by  hereditary 
prejudice,  nor  moved  by  an  enhghtened  conscience,  but  ac- 
tuated solely  by  pique,  fashion,  or  convenience.  Some  are 
carried  about  by  the  shifting  tides  and  variable  winds  of  po- 
litical opinion  and  party  spirit,  others  by  genteel  associations, 
and  more  still  by  the  impulses  of  imagination  and  taste.  It 
is  the  loud  and  bitter  lament  of  a  splendid  but  papistical  wri- 
ter in  the  Quarterly  Review,  that  a  large  portion  of  the  mem- 
bers of  the  Church  of  England  have  lost  much  of  their  vene- 
ration for,  and  attachment  to,  the  Church,  as  such,  and  are 
moved  and  influenced  only  by  the  weaker,  and  more  variable 
affection  for  her  formularies  and  her  ministers;  and  are  con- 
sequently sunk  down  from  the  feehngs  of  high  churchmen, 
to  a  level  approaching  that  of  dissent.  Woeful  apostacy  ! 
Sad  degeneracy  !  Perhaps,  however,  there  may  be  found 
in  all  denominations  too  great  a  predominance  of  taste  and 
feeling  over  judgment  and  conscience  in  matters  of  religion, 
though  not  as  in  this  case,  a  diminished  reverence  for  the 
Church  as  an  ecclesiastical  abstraction.  Observe  the  influence 
which  one  popular  preacher  has  in  large  towns  and  cities 
over  the  members  of  his  own  denomination,  whether  it  be  the 
Establishment  or  the  Dissenters.  This  fresh  wonder,  like  the 
new  moon,  sets  the  whole  ocean  in  movement,  by  the  attrac- 
tion of  his  genius,  always  causing  a  high  tide  to  follow  upon 
his  appearance,  and  leaving  the  opposite  shores  proportiona- 
bly  deserted.  Old  and  tried  clergymen  and  pastors  are  for- 
saken for  this  youth  of  much  rhetoric  and  a  fine  voice ;  and 
that  not  by  young  females  only,  but  by  those  whom  the  ve- 
teran minister  had  been  the  instrument  of  converting  from 
the  error  of  their  ways,  and  in  labouring  for  whose  spiritual 
edification  he  had  brought  on  himself  the  increasing  infirmi- 
ties of  a  premature  old  age.     It  does  indeed  appear  to  me 


PROFESSORS.  85 

and  has  to  others,  that  reUgion  has  lost  something  of  its  steadi- 
ness, its  seriousness,  and  its  dignity,  and  has  acquired  too 
much  of  the  flutter  and  the  vanity  of  a  thing  of  fashion  and 
excitement.  I  do  not  want  the  chain  of  caste  to  bind  men  to 
their  hereditary  opinions,  nor  family  prejudice  to  make  them 
ecclesiastical  fixtures  in  the  place  of  their  fathers,  nor  the 
gloom  of  superstition  to  invest  them  with  the  air  and  mien  of 
spectral  forms — but  a  profession  of  religion  is  the  most  so- 
lemn, though  most  joyful  thing  on  earth,  and  ought  to  be 
sustained  in  all  its  exercises  and  habits,  with  an  appropriate 
seriousness,  dignity,  and  conscientiousness. 

Such,  then,  is  my  own  estimate  of  the  state  of  professors 
in  the  present  day.  I  have  been  anxious  neither  to  charge 
them  with  faults  of  which  they  are  not  guilty,  nor  to  exten- 
uate such  as  truly  belong  to  them :  nor  on  the  other  hand  to 
deny  or  to  flatter  their  excellences.  I  see  many  things  to 
lament,  and  most  of  all  the  bitter  animosity  which  exists  be- 
tween the  two  great  bodies  of  Protestants  in  this  kingdom, 
or  at  any  rate  in  one  of  them  towards  the  other ;  but  I  see 
much  to  inspire  me  with  gratitude  for  the  present,  and  hope 
for  the  future.  I  am  not  one  of  those  who  in  the  signs  of 
the  times  see  nothing  but  portents,  and  in  the  voices  of  passing 
events  hear  nothing  but  denunciations.  Our  position  is  that 
of  nature  in  early  spring,  when  there  may  be  far  more  of 
cold  wind,  and  biting  frost,  and  drifting  snow,  than  there  was 
during  many  of  the  hybernal  days;  but  withal,  these  signs 
of  lingering  winter  are  blended  with  symptoms  of  approach- 
ing summer.  I  have  pointed  out  what  is  wrong  with  the 
hope  of  helping  to  set  it  right,  and  I  have  adverted  to  what 
is  good  with  the  design  of  making  it  better.  I  have  not  ut- 
tered the  language  of  querulousness  and  discontent ;  for  I 
feel  there  is  no  occasion  for  them.  No  age  that  has  yet  ex- 
isted makes  me  regret  that  I  wa§  born  in  that  which  is  now 
passing  over  us.     I  believe  the  world  is  not  only  growing 

8 


86  COMPARISON     OF 

older,  but  wiser  and  better ;  and  that  Christ's  body,  the 
church,  is  increasing  not  only  in  bulk,  but  in  vigour.  Many 
evils  exist,  but  they  will  be,  I  hope,  removed  or  subdued,  by 
the  Spirit  of  God  accompanying  his  truth.  Nothing  will 
be  permitted  to  hinder  the  advance  of  Christ's  kingdom. 
"  Though,"  says  South,  "  there  be  a  lion,  a  bull,  a  venomous 
serpent,  and  a  fiery  scorpion  in  the  Zodiac,  yet  still  the  sun 
holds  on  his  way,  goes  through  them  all,  brings  the  year 
about,  [covers  the  fields  with  verdure,  the  trees  with  fruit, 
and  the  earth  with  yellow  harvests,]  finishes  his  course, 
shines  and  is  glorious  in  spite  of  such  opposition."  So  will 
it  be  with  the  orb  of  the  moral  world. 

Still,  however,  as  the  record  of  the  past  is  preserved  for 
the  improvement  of  the  present,  and  the  memorial  of  the 
present  is  to  be  kept  for  the  benefit  of  what  is  now  the  future, 
if  in  looking  back  we  find  virtues  in  our  ancestors  which  we 
have  not,  or  which  we  possess  in  less  degrees,  let  us  add  their 
excellences  to  our  own ;  and  if  they  are  seen  to  possess 
faults  which  we  find  not  in  ourselves,  let  us  be  thankful  for, 
though  not  proud  of  our  superiority.  If  they  excelled  us  in 
the  devotional,  and  spiritual,  and  conscientious,  and  we  excel 
them  in  the  active,  the  liberal,  and  the  diffusive  ;  let  it  be  our 
business  instead  of  endeavouring  to  settle  which  is  the  more 
excellent  way,  to  unite  them  both,  which  is  unquestionably 
the  most  excellent.  Let  us  feed  the  lamp  of  zeal  which  we 
are  holding  up  amidst  a  dark  world,  with  the  oil  of  piety. 
Let  the  light  of  truth  shine  forth  from  a  heart  burning  with 
the  fire  of  holy  love.  In  the  beautiful  pyramid  of  Christian 
graces,  which  the  Apostle  has  raised,  he  laid  the  foundation 
in  faith,  and  placed  charity  at  the  apex,  as  if  to  remind  us 
that  the  personal  virtues  must  support  the  relative  ones.  As 
the  priests  of  the  Levitical  economy,  hallowed  themselves  for 
the  work  of  the  Lord  in  the  temple,  so  must  the  Christian 
priesthood,  the  professors  of  Christ,  sanctify  themselves,  not 


PROFESSORS.  87 

by  animal  sacrifices  and  ablutions  of  water  to  the  purifying 
of  the  flesh,  but  by  renewed  faith  in  the  Lamb  of  God,  and 
a  new  baptism  of  the  Holy  Ghost,  for  the  greater  work,  to 
which  God  in  his  providence  has  called  them  in  the  conver- 
sion of  the  world.  We  must  separate  ourselves  from  the 
love  of  the  world,  to  this  stupendous  achievement,  this  high 
and  holy  service,  by  more  of  the  life  of  faith,  the  power  of 
prayer,  and  the  self-denial  of  true  godliness.  A  dispensa- 
tion connected  intimately  with  the  scheme  of  redemption,  the 
moral  destinies  of  the  world,  and  the  glories  of  eternity,  is 
come  upon  us,  and  committed  to  us,  and  it  is  to  be  feared  we 
are  not  ready  for  it.  We  are  going  forth  to  our  vocation, 
but  it  is  rather  in  the  feebleness  than  the  fulness  of  our 
strength.  Never,  O  never,  may  wa  forget  that  religious 
societies,  however  well  supplied  with  funds,  are  to  us  but  as 
the  hands  and  the  arms  of  Sampson  were  to  that  wondrous 
man  when  he  did  his  mighty  deeds  ]  but  that  it  is  piety, 
humble,  fervent,  spiritual,  believing,  praying  piety,  that  is  as 
the  lock  of  his  strength,  which  enabled  him  in  the  name  of 
God  to  triumph  even  in  death,  over  Dagon  and  his  idolatrous 
worshippers. 


THE     IMPORTANCE     OF 


CHAPTER   VL 


THE  NECESSITY  AND  IMPORTANCE  OF  PROFES- 
SORS NOT  BEING  SATISFIED  WITH  LOW  DE- 
GREES OF  PIETY,  AND  OF  THEIR  SEEKING  TO 
ATTAIN    TO     EMINENCE. 

It  is  obvious,  both  from  the  nature  of  religion  and  the 
metaphors  employed  in  the  word  of  God  to  describe  it,  that 
it  may  exist  in  various  degrees,  just  as  life  may  be  found  in 
all  stages  from  the  feebleness  of  approaching  death,  to  the 
full  vigour  of  glowing  health :  from  the  sickly  infant,  to  the 
vigorous  adult.  So  it  is  in  religion,  there  may  be  the  bud 
and  the  fruit ;  the  dawn  and  the  decline  of  day  ;  the  glim- 
mering spark,  and  the  full  blaze.  All  true  Christians  are 
really  converted,  but  all  are  not  equally  sanctified.  There 
is  an  essential  difference  of  nature  between  the  least  eminent 
Christian  and  the  most  excellent  worldling,  but  it  is  not  al- 
ways perceptible  to  us.  My  object  in  this  chapter,  is  to  ex- 
cite the  ambition  of  professors  to  seek  after  high  attainments 
in  piety.  The  present  race  of  Christians  can  scarcely  be 
considered  eminent  ones  in  some  things.  This  has  already 
been  touched  upon  in  a  previous  chapter.  Politics  and  trade 
have  an  unhappy  tendency  to  lower  the  tone  of  spiritual 
piety,  and  even  the  spirit  of  enterprise  in  benevolent  and  re- 
ligious institutions,  may,  without  care,  call  off  our  attention 
too  much  from  our  own  personal  religion.  The  dew  of  di- 
vine grace,  and  the  fine  odours  of  devotional  feeling  may  ex- 
hale from  the  soul,  by  the  warmth  of  a  bustling  zeal,  as  well 
as  by  the  ardour  of  secular  pursuits,  and  the  fervour  of  party 
politics. 


E  M  I  N  E  N  T     P  I  E  T  Y  .  80 

Perhaps  it  may  be  well  to  state,  what  is  meant  by  eminent 
piety.  Real  personal  godliness  consists  of  the  union  of 
scriptural  opinions — spiritual  affections — a  tender  conscience 
— good  morals — and  Christian  love  :  eminent  piety,  there- 
fore, means  all  these  same  elements  united  and  carried  on  to 
a  high  degree. 

A  great  regard  for,  and  relish  of,  evangelical  sentiment 
is  necessary  :  a  discriminating  mind  that  attaches  much  im- 
portance to  right  opinions,  in  opposition  to  that  spurious  can- 
dour and  destructive  latitudinarianism  which  thinks  it  of  little 
consequence  what  a  man  believes,  provided  he  acts  well. 

With  this  must  be  associated  a  large  measure  of  spiritual 
affections,  or  what  in  common  discourse  is  called  spirituality 
of  mind  ;  a  great  and  prevailing  taste  for  divine  and  heaven- 
ly things  j  a  walking  with  God  ;  living  by  faith  ;  setting  our 
affections  on  things  above ;  being  dead  to  the  world  ;  a  prone- 
ness  to  devout  meditation ;  a  delight  in  prayer ;  a  fondness 
for  the  Scriptures ;  a  disposition  to  retire  from  company  to 
hold  communion  with  God ;  an  ardent  love  to  religious  ordi- 
nances ;  an  enjoyment  of  the  peace  that  passeth  understand- 
ing, and  a  frequent  experience  of  the  joy  that  is  unspeakable 
and  full  of  glory.      This  is  eminent  religion. 

It  must  contain  much  laborious  and  painful  mortification 
of  sin  in  the  heart.  The  New  Testament  every  where 
supposes  the  indwelling  of  sin  in  believers,  and  every  where 
enjoins  its  mortification.  There  is  "  still  a  law  in  our  mem« 
bers  warring  against  the  law  of  our  mind,  seeking  to  bring  us 
into  captivity  to  the  law  of  sin  which  is  in  our  members." 
"  The  fiesh  lusteth  against  the  spirit,  and  the  spirit  against  the 
flesh ;  and  these  are  contrary  the  one  to  the  other,  so  that 
we  cannot  do  the  things  that  we  would  "  Hence,  we  are 
called  upon  "  to  crucify  the  flesh,  with  the  affections  and  lusts 
thereof;  to  mortify  the  deeds  of  the  body;"  "to  strive 
against  sin;"    "to  cleanse  ourselves  from  all  filthiness  of 

8* 


90^ 


THE     IMPORTANCE     OF 


flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God."  He 
is,  therefore,  most  eminent  in  rehgion  who  is  most  engaged 
to  the  work  of  mortification  of  sin ;  who  deals  with  his  heart 
as  a  most  neat  and  cleanly  woman  deals  with  her  house,  not 
enduring  that  one  filthy  room  or  one  unclean  spot  should  be 
found  in  it.  This  struggle  after  universal  holiness,  inward 
holiness,  perfect  holiness,  this  is  eminent  religion :  a  desire 
and  endeavour  after  purity  of  heart;  a  real  and  vigorous 
pursuit  after  absolute  perfection. 

It  includes,  also,  an  exquisite  tenderness  of  conscience ; 
a  mind  that  trembles  at  sin ;  and  shrinks  like  the  apple  of 
the  eye  from  slight  offences,  as  well  as  greater  ones ;  a  holy 
watchfulness  against  sins  of  the  tongue,  and  of  the  imagina- 
tion, and  of  the  heart,  as  well  as  of  the  life ;  a  constant  pen- 
itential frame  for  our  manifold  imperfections. 

Nor  must  we  omit  to  mention  as  essential  to  eminent  piety, 
a  high-toned  morality  ;  a  sense  of  honour;  an  inflexible  in- 
tegrity, not  to  be  seduced  by  the  greatest  temptations,  and 
most  flattering  prospects. 

Liberality  for  the  cause  of  Christ  proportioned  to  our 
circumstances,  is  also  necessary  to  exalted  religion ;  a  mind 
so  penetrated  and  filled  with  a  sense  of  God's  love  in  Christ 
Jesus  to  us,  as  shall  make  us  willing  to  give  freely  to  the 
cause  of  God,  of  that  property  which  he  has  first  given  to  us. 

Nor  is  the  description  complete  without  mentioning  a  large 
portion  of  that  charity  which  the  apostle  so  beautifully  des- 
cribes in  the  13th  chapter  of  the  first  epistle  to  the  Corinth., 
ians.  The  spirit  of  love  must  be  in  us,  or  there  is  no  religion; 
there  must  be  much  of  this  spirit,  or  there  cannot  be  eminent 
religion.  This,  this  is  piety.  Love  is  religion,  and  the  man 
who  is  greatly  wanting  in  this,  let  him  have  what  else  he 
may,  is  low  in  personal  godliness. 

Connected  with  all  this  must  be  the  prevalence  of  evan^ 
gelical  motive  ;    a  constant  impulse  supplied  to  the  soul  from 


E  M  IN  E  NT     P  lETY.  91 

the  belief  and  sense  of  the  love  of  Christ.  The  nnoral  ex- 
cellence of  Christianity  is  not  an  abstract  system  of  ethics,  a 
mere  sense  of  propriety  leading  to  a  cold,  heartless,  though 
still  well  formed  character;  it  is  a  constant  movement  of  the 
heart  in  the  splendour  and  attraction  of  the  cross  of  Christ. 
"  The  love  of  Christ  constraineth  ws,"  is  the  spring  and  rea- 
son  of  all  Christian  piety.  He  is  eminent  in  religion  in  whose 
heart  Christ  dwells  by  faith  ;  who  is  rooted  and  grounded  in 
love ;  who  knows  the  love  of  Christ  which  passeth  know- 
ledge, and  to  whom  this  divine  love  is  as  the  warmth  of  its 
spiritual  life,  the  pulsation  of  the  heart,  the  source  of  heathful 
action ;  who  loves  his  wife,  as  and  because  Christ  loved  him : 
who  forgives  his  enemy,  because  Christ  forgave  him ;  who 
is  benevolent  to  others,  because  Christ  was  full  of  grace  to 
him;  who  lives  in  all  holiness,  because  Christ  died  for  this 
purpose  in  reference  to  him  ;  this  is  eminent  piety,  to  be  al- 
ways in  sight  of  the  cross,  having  fellowship  with  Christ  in 
his  sufferings,  and  being  made  conformable  unto  his  death  ; 
so  that  we  shall  truly  comprehend  the  meaning  and  feel  the 
force  of  the  Apostle's  words,  *' fok  me  to  live  is  christ." 

The  union  of  all  these  constitutes  eminent  religion.  It  is 
not  a  great  prominence  of  any  one  of  them,  to  the  neglect  of 
others ;  but  the  combination  in  tolerably  equal  proportions  of 
these  varied  excellencies.  Symmetry  means  beauty ;  and 
symmetry  means  the  union  of  many  good  features  or  parts  in 
due  proportions.  One  good  feature,  though  of  surpassing 
loveliness,  if  combined  with  others,  that  are  as  much  below 
mediocrity,  as  this  is  above  it,  will  not  make  a  beautiful  or 
interesting  countenance.  One  striking  excellence  if  associat- 
ed with  defects  and  deformities,  instead  of  throwing  them 
back  into  shadow,  serves  only  to  render  them  more  conspi- 
cuous and  more  offensive,  by  the  power  of  contrast.  This 
applies  strictly  to  religion.  A  man,  though  seemingly  emi- 
nent for  spirituality,  yet  if  low  in  morality ;  or  if  deficient  in 


92  THEIBIPORTANCEOF 

liberality,  yet  lukewarm  in  spiritual  affection;  or  if  very 
upright,  and  also  devotional,  yet  of  known  bad  temper,  can- 
not be  eminent  in  religion. 

Great  and  lamentable  errors  on  this  subject  have  prevailed 
in  the  Christian  world,  and  it  is  necessary  that  they  should 
be  rectified.  It  has  been  too  commonly  supposed,  that  spiri- 
tuality alone,  apart  from  the  other  things  mentioned,  consti- 
tutes a  high  degree  of  religion ;  and  hence  many  have  passed 
for  eminent  Christians  simply  on  the  ground  of  fervid  feeling, 
although  perhaps  lamentably  deficient,  in  tenderness  of  con- 
science, a  sense  of  honour,  or  Christian  charity.  It  is  the 
symmetrical  union  of  all  the  varieties  of  Christian  excellence, 
that  forms  moral  beauty ;  the  association  of  high  devotion 
with  justice  and  truth ;  the  character  that  ascends  the  mount 
to  commune  with  God,  and  then  comes  down  to  reflect  the 
light  of  the  excellent  glory  upon  man  in  moral  virtue ;  the 
blending  of  the  dispositions  that  prepare  us  for  heaven,  with 
those  that  fit  us  to  adorn  our  stations  and  bless  our  species 
upon  earth.  The  Apostle  in  speaking  of  the  church  says, 
"  From  whom  the  whole  body  fitly  joined  together  and  com- 
pacted with  that  which  every  part  supplieth,  according  to  the 
effectual  working  in  the  measure  of  every  part,  maketh  in- 
crease of  the  body  unto  the  edifying  of  itself  in  love." — Eph. 
iv.  16.  As  far  as  it  can,  this  may  be  applied  to  individual 
personal  religion.  We  must  not  pay  attention  to  one  part, 
and  endeavour  to  carry  that  to  "perfection,  to  the  neglect  of 
the  rest,  but  seek  eminence  in  all.  If  it  were  lawful  to  make 
comparisons  on  such  a  subject,  we  should  say  that  mediocrity 
in  all,  without  the  absence  of  any  one  part,  is  better  than 
great  attainments  in  one  to  the  total  neglect  of  several  others. 
But  our  obvious  duty  is  to  seek  after  perfection  both  of  parts 
and  of  degrees. 

There  seems  to  be  too  much  of  the  distribution  of  the  va- 
rious Christian  excellences  among  many  persons,  and  not 


E  M  I  N  E  N  T     P  I  E  T  Y .  93 

enough  of  the  concentration  of  all  of  them  in  each  professor. 
Sometimes  we  see  an  individual,  generous  and  public  spirited, 
but  he  is  perhaps  austere  and  tyrannical  at  home ;  or  else 
he  is  wanting  in  a  nice  and  delicate  sense  of  honour  in  his 
commercial  transactions;  or  his  personal  religion  is  luke- 
warm or  defective.  Here  is  a  second,  he  is  a  partaker  of  a 
zealous  and  enlightened  attachment  to  orthodox  sentiment, 
but  he  is  too  covetous,  or  too  much  given  to  unsubdued  tem- 
per. A  third  is  upright  and  honourable  as  a  tradesman,  a 
pattern  of  all  that  is  just,  true,  honest,  lovely  and  good  report, 
but  he  is  sadly  deficient  in  spirituality  of  mind  and  religious 
affections.  A  fourth,  is  spiritual  above  most,  fond  of  medi- 
tation, and  much  given  to  prayer,  but  is  at  the  same  time 
somewhat  puffed  up  with  pride,  censorious,  and  sadly  wanting 
in  zeal  for  the  spread  of  Christ's  kingdom  in  the  world. 
Thus  we  find,  in  looking  round  on  the  Christian  church,  that 
the  various  excellences  and  beauties  of  the  New  Creature, 
seem  rather  shared  by  many  than  possessed  by  each.  True 
it  is  that  we  may  conceive  it  possible  that  one  grace  may 
shine  forth  in  more  conspicuous  glory  in  the  Christian  char- 
acter than  the  rest,  but  still  it  may  be  assumed  as  an  indispu- 
table fact,  that  it  is  barely  possible  to  have  one  excellence  in 
great  and  rare  perfection,  without  the  rest  being  in  some  mea- 
sure in  considerable  strength  also :  and  much  less  is  it  pos- 
sible to  have  one  towering  virtue,  associated  with  many  im- 
perfections of  equal  strength  and  stature.  Eminence  in  piety, 
then,  signifies,  as  I  have  before  said,  our  having  all  the  parts 
of  the  Christian  character  in  considerable  strength,  and  in 
tolerable  proportions. 

If  motives  are  necessary  to  urge  you  to  obtain  this  emi- 
nence, how  many,  and  what  cogent  ones,  are  at  hand :  but 
motives  to  what  ?  To  personal  religion  ?  No  ;  you,  as  pro- 
fessors have,  or  are  supposed  to  have  that  already:  to  emi' 
nent  religion ;  to  high  degrees  of  piety  ;  to  vigorous,  fervent, 


94  THEIMPORTANCEOF 

and  exalted  devotion?  Consider  then,  how  the  subject  is  en- 
joined upon  you  in  the  word  of  God.  "  Thou  shalt  love  the 
Lord  thy  God,  with  all  thy  heart  and  soul  and  strength" 
'•  Be  zealous  of  good  works."  "  Be  Jilled  with  the  fruits  of 
righteousness,"  "  What  manner  of  persons  ought  you  to  be 
in  all  holy  conversation  and  godliness."  "Be  ye  perfect  as 
your  Father  who  is  in  heaven  is  perfect."  Astounding  idea  ! 
To  be  perfect — not  perfect  as  glorified  saints — not  as  angels 
— but  perfect  as  God.  Oh  !  this  is  almost  overwhelming ; 
almost  enough  to  throw  us  into  despair  ! 

Eminent  piety  is  the  way  to  happiness.  It  is  joy,  and 
peace,  and  bliss — the  sunshine  of  the  heart,  the  Sabbath  of 
the  soul,  the  resting-place  on  which  the  heart  lays  down  its 
load  of  cares,  and  anxieties,  and  sorrows.  There  is  happiness 
in  faith,  but  it  must  be  strong  faith ;  happiness  in  hope,  but  it 
must  be  lively  hope ;  happiness  in  love,  but  it  must  be  fer- 
vent love.  The  religion  of  many  professors  is  useless  to  them. 
It  does  nothing  for  them.  They  derive  no  good  from  it.  They 
are  neither  comforted  in  trouble,  grateful  in  prosperity,  nor 
sustained  in  anxiety  by  it.  They  hear  some  talk  of  their  joys, 
and  hopes,  and  seasons  of  communion  with  God,  but  they  are 
strangers  to  these  things :  in  short,  their  religion  is  a  mere 
dead  form.  In  the  case  of  some  other  professors,  their  reli- 
gion is  an  actual  incumbrance,  a  hindrance  to  their  happiness, 
rather  than  a  help.  They  are  spoiled  for  the  world,  without 
being  fitted  for  the  church.  They  cannot  go  to  fashionable 
amusements,  and  yet  they  have  nothing  in  the  place  of  them. 
Their  soul  dwells  in  a  wilderness,  a  bleak  and  cheerless  de- 
sert, where  no  pleasant  plant  grows,  not  even  the  deleterious 
flower  of  sinful  pleasure.  The  happiness  of  religion,  is  re- 
served for  those  whose  piety  is  sincere,  and  the  higher  degrees 
of  its  happiness  for  such  as  have  large  measures  of  holiness. 
God  is  the  fountain  of  life;  and  in  his  light  only  you  can  see 
light :  you  must  press.nearer  to  him,  if  you  would  enjoy  him. 


E  M  I  N  E  N  T      P  I  E  T  Y.  •  95 

His  dwelling  is  in  the  holy  mount,  and  you  must  ascend  to 
him  there,  if  you  would  have  joy  and  peace  in  believing. 
You  have  read  the  biography  of  eminent  saints,  and  some- 
times have  exclaimed  in  almost  an  agony,  "  Why  am  I  a 
stranger  to  their  delights'?"  The  answer  is  easy,  "Be- 
cause you  are  a  stranger  to  that  elevated  piety  from  which 
their  joy  sprung."  The  same  measure  of  faith  would  have 
been  attended  in  your  case,  with  the  same  degree  of  holy 
joy.  You  are  too  worldly,  too  proud,  too  irritable,  too  prone 
to  violate  the  rule  of  duty  in  little  things,  too  careless  in  your 
walk ;  and  must  therefore  grow  in  grace,  before  you  can  in- 
crease in  religious  comfort. 

The  continuance  of  religion  in  the  soul,  is  exceedingly 
precarious  if  it  be  not  eminent.  In  many  cases,  piety  is  so 
superficial,  feeble,  lukewarm,  and  undecided,  that  it  soon  dies 
away  amidst  the  cares,  the  comforts,  and  the  pursuits  of  life. 
It  has  not  root,  strength,  or  vitality  enough,  to  resist  the  in- 
fluence of  the  calm,  much  less  the  shock  of  the  tempest.  It 
is  like  a  taper,  that  needs  not  the  gust  of  wind  to  blow  it  out, 
but  which  expires  in  still  air,  for  want  of  oil  to  keep  it  burn- 
ing. We  see  many  and  melancholy  exemplifications  of  this. 
Young  females,  who  in  single  life  seemed  to  have  religion, 
have  lost  it  all  amidst  the  cares  of  a  family ;  many  a  servant 
who  in  his  dependant  situation,  was  a  consistent,  though  not 
an  eminent  professor,  has  become  a  confirmed  worldling  upon 
entering  into  business  as  his  own  master:  many  an  individual 
whose  piety  was  sustained  by  the  aid  of  quickening  and 
powerful  preaching,  has  relapsed  into  utter  carelessness,  when 
taken  away  from  these  refreshing  ordinances.  In  all  these 
instances,  religion  withered  away  for  want  of  root.  In  other 
cases,  it  has  been  destroyed,  laid  prostrate  at  once,  by  a  vio- 
lent attack  of  temptation,  or  some  sudden  change  of  circum- 
stances. There  is,  therefore,  no  safety  but  in  a  heart  estab- 
lished by  grace ;  a  clearness  of  view,  a  strength  of  principle, 


96  THEIMPORTANCE 

a  deep-rooted  conviction,  and  a  peace  that  passeth  understand- 
ing keeping  the  heart  and  mind  in  the  fear  of  God.  Oh  what 
disclos-ures  would  days  of  persecution  make  if  they  were  to 
come  again ;  in  such  sifting  times  how  many  professors  who 
now  excite  no  suspicion  of  their  sincerity,  would  be  blown 
away  as  the  chaff.  We  see  this  in  part  exemplified  now,  by 
the  influence  of  ordinary  troubles  upon  some  of  these.  In 
prosperity  they  are  cheerful,  regular,  and  apparently  consist- 
ent; but  see  them  in  adversity,  what  poor,  dispirited,  despair- 
ing creatures  they  are.  Not  a  ray  of  comfort  reaches  their 
heart;  not  a  smile  is  on  their  countenance;  every  pleasant 
prospect  is  vanished,  every  hope  is  extinguished,  and  they 
are  as  bleak,  desolate,  and  forlorn,  as  the  veriest  worldling 
on  earth  in  the  wreck  of  his  fortune.  Would  it  be  thus  if 
there  were  eminent  piety  1 

And  who  is  it  that  does  honour  to  religion,  raises  its  cre- 
dit and  reputation  in  the  estimation  of  the  world?  Not  he 
whose  piety  is  so  feeble,  so  fluctuating,  and  attended  by  so 
many  imperfections,  as  to  leave  it  quite  doubtful  whether  he 
can  be  truly  a  religious  man.  Not  he  who  on  being  named 
as  a  church  member  excites  the  astonishment  of  by-standers, 
that  he  should  be  accounted  a  Christian.  No,  the  little  he 
has,  does  more  harm  than  if  he  had  none  at  all.  He  had 
better  give  up  the  name,  for  nothing  but  that  remains,  and 
the  very  name  acquires  reproach  by  being  associated  with 
so  much  that  is  unworthy  of  it.  Such  persons  had  better 
abandon  their  profession  altogether,  if  they  are  resolved  not 
to  improve.  It  is  the  eminent  Christian,  the  man  whose  re- 
ligion makes  him  obviously  holy,  happy,  and  useful ;  whose 
piety  not  only  proves  its  own  sincerity,  but  its  own  strength; 
who  is  decided,  consistent,  and  earnest ;  this  is  the  man  of 
whom  it  may  be  said,  "wisdom  is  justified  of  her  children." 

How  will  your  usefulness  be  increased  by  eminent  piety. 
Pure  zeal  is  the  emanation  of  true  godliness,  and  in  proportion 


EMINENTPIETY.  97 

to  the  strength  of  the  latter,  will  be  the  fervour  of  the  for- 
mer. It  is  the  love  of  Christ  constraining  us,  that  will  keep 
us  steadfast,  immoveable,  always  abounding  in  the  work  of 
the  Lord.  Excitement  from  other  causes,  impulses  from  other 
sources,  will  subside ;  it  is  this,  this  only,  that  can  supply  a 
constant  spring  of  activity  and  liberality.  This  will  give 
permanency  and  regularity  to  our  efforts,  and  will  be  likely 
to  give  success  also  by  bringing  down,  through  the  instru- 
mentality of  fervent  prayer,  the  blessing  of  God  on  all  we  do. 
And  then  grace  and  glory  are  inseparable ;  grace  is  glory 
begun,  and  glory  is  grace  completed  ;  grace  is  the  seed,  glory 
is  the  crop,  and  in  proportion  to  the  seed  will  be  certainly 
the  harvest ;  for  what  a  man  soweth  that  shall  he  also  reap. 
That  there  are  different  degrees  of  honour  and  felicity  in  the 
heavenly  world,  is  clearly  a  doctrine  of  scripture,  and  it  is 
proposed  there  as  an  incentive  to  seek  after  high  attainments 
in  godliness.  Our  future  happiness  or  misery,  though  the 
former  is  strictly  a  gift  of  grace,  and  the  other  an  award  of 
justice,  will  unquestionably  spring  out  of  the  character  we 
attain  to  in  this  world.  A  very  large  proportion  of  both 
heaven  and  hell,  will  consist  of  something  ivithin  us;  will 
arise  from  what  we  are ;  in  one  case  from  perfect  holiness, 
and  in  the  other  from  absolutely  matured  sin.  There  will 
be,  of  course,  external  objects  that  will  contribute  to  the  ex- 
ercises of  these  different  states  of  mind,  but  the  states  of  mind 
themselves,  will  be  the  seat  of  misery  or  bliss.  Hence  then 
it  is  evident,  we  are  now  continually  meetening  for  one  or 
other  of  these  conditions,  and  so  close  is  the  connexion  be- 
tween grace  and  glory,  that  it  is  probable  not  a  single  act  of 
true  piety,  not  an  effort,  not  a  motive,  not  a  feeling,  is  without 
its  influence  upon  our  eternal  state.  Every  holy  desire, 
volition,  word,  purpose,  and  action,  is  something  carried  to 
the  formation  of  the  eternal  character  ;  just  as  every  little 
dot  of  the  painter's  pencil  is  something  contributed  to  the 

9 


93  THEIMPORTANCEOF 

completeness  of  the  picture.  So,  on  the  contrary,  every 
single  sin  on  earth  is  an  addition  to  the  character  and  tor- 
ment of  a  damned  spirit  in  hell.  What  a  motive,  then,  is  this 
consideration  to  exalted  piety,  to  high  degrees  of  religion. 
All  you  acquire  in  this  world,  is  an  accumulation  going  on 
for  the  next.  This  is  laying  up  treasures  in  heaven,  grow-. 
ing  rich  towards  God,  and  becoming  affluent  for  eternity. 
The  eminent  Christian  is  preparing  for  some  high  post  in  the 
kingdom  of  God,  and  for  a  station  of  double  honour  in  the 
realms  of  immortality. 

O  professors,  let  me,  with  all  the  earnestness  of  which  I  am 
capable,  or  which  I  am  able  to  express,  exhort  and  entreat 
you  to  seek  after  higher  attainments  in  piety  than  you  pos- 
sess. You  are  living  too  low,  far  too  low ;  beneath,  much 
beneath  your  duty,  your  privilege,  your  principles,  and  your 
profession.  Your  religion  is  too  much  a  religion  of  mere 
opinions,  and  forms,  and  ceremonies ;  of  mere  abstinence 
from  gross  immorality,  coupled  with  an  attendance  upon  an 
evangelical  ministry.  Where,  O  where,  I  ask  again,  as  I 
have  done  before,  do  we  see  the  life  of  God  in  the  soul,  the 
heavenly  mind,  the  work  of  faith,  the  tender  conscience,  the 
image  of  God,  the  mind  of  Christ,  the  impress  of  eternity  ? 
Who  have  conquered  the  world  by  faith  ?  Who  have  set 
their  affections  on  things  above  1  Who  are  making  it  their 
great  business  to  prepare  for  the  coming  of  Christ,  and  their 
blessed  hope  to  look  for  his  arrival  ?  Where  are  the  epistles 
of  Christ  known  and  read  of  all  men  7  Where  are  the  pecu- 
liar people  1  Where  the  witnesses  for  God  ?  Where  are 
they  to  whom  we  can  point  and  say,  "  Behold  the  men  and 
women  who  look  not  at  things  seen  and  temporal,  but  at 
things  not  seen  and  eternal?"  Awake,  arise,  shine;  listen 
to  the  fearful  language  of  Christ  to  a  Christian  church  of 
antiquity — "  I  know  thy  works,  that  thou  art  neither  cold  nor 
hot.  I  would  thou  wert  either  cold  or  hot.   So,  then,  because 


EMINENTPIETY.  99 

thou  art  lukewarm,  and  neither  cold  nor  hot,  I  will  spew 
thee  out  of  my  mouth." — (Rev.  iii.  16.)  Tremble  at  this 
awful  denunciation,  lest  it  should  come  upon  you. 

Begin,  from  the  perusal  of  these  pages,  to  seek  after 
higher  degrees  of  personal  religion.  Ee  not  satisfied  with 
present  attainments.  Even  the  apostle  Paul  resolved  to  for. 
get  the  things  that  were  behind,  in  a  desire  to  press  on  to 
greater  excellence.  And  can  you  be  satisfied  ?  Beware  of 
making  the  perilous,  yet  frequent  experiment  of  ascertaining 
with  how  little  piety  you  can  reach  heaven.  They  who  are 
seeking  just  enough  religion  for  this  purpose,  will  find  out 
to  their  eternal  confusion,  that  they  had  not  enough.  The 
love  of  God,  like  the  love  of  money,  is  never  satisfied  with 
its  possession.  Real  grace  in  the  soul  is  ever  seeking  after 
increase,  and  any  approach  to  a  contentment  with  what  you 
have  is  a  proof  you  have  none.  You  must  grow.  It  is  your 
solemn  duty.  God  demands  it ;  your  happiness  and  your 
safety  require  it.  It  is  as  much  your  duty  to  be  eminent 
Christians,  as  it  is  that  of  others.  No  reason  for  this  applies 
to  them,  which  does  not  equally  apply  to  you.  A  higher 
degree  of  holiness  is  attainable  by  you.  The  grace  that  is 
necessary  for  this,  is  within  your  reach.  You  are  not  to 
imagine  that  there  is  any  peculiarity  in  your  case,  which  for, 
bids  the  hope  of  improvement.  God's  grace  is  all-sufficient; 
the  Holy  Spirit  is  omnipotent.  You  are  commanded  as 
matter  of  duty,  invited  as  matter  of  privilege,  to  be  eminent 
in  religion.  O  take  up  the  wish,  the  purpose,  the  determina^ 
tion.  Make  it  an  object  that  you  must  accomplish,  an  attain- 
ment you  must  secure.  Set  about  it  in  earnest.  Give 
yourself  to  reading,  to  meditation  and  prayer.  Set  apart 
time,  sufficient  time  for  all  the  purposes  of  private  devotion ; 
for  communion  with  your  own  heart,  and  for  communion  with 
God.  Resist  the  encroaching,  absorbing,  destructive  influ- 
ence of  the  worl^  in  anj  forin.     Consider  you  have  a  soul  tq 


100  IMPORTANCE     OF    EMINENT     PIETY. 

be  saved,  a  hell  to  avoid,  a  heaven  to  obtain.  Your  profes- 
sion cannot  do  this  for  you :  rely  not  upon  that ;  feel  as  if 
the  work  were  all  to  be  begun;  let  there  be  the  same 
earnestness,  the  same  diligence,  the  same  solicitude,  as  there 
were  when  you  commenced  the  pursuit  of  eternal  life.  Adopt 
the  Bible  afresh  as  the  Book  of  books  :  let  nothing  supplant 
this  precious  volume.  One  great  cause  why  the  piety  of 
this  age  is  so  feeble  and  so  languid,  is  because  the  Bible  has 
in  many  cases  been  swept  away  by  a  flood  of  uninspired 
publications.  The  pure  milk  of  the  word  has  been  neglected, 
or  has  been  so  diluted,  as  to  leave  but  little  nourishment  in 
the  mixture,  and  the  new-born  babe,  as  matter  of  course,  has 
remained  dwarfish  and  sickly.  Even  the  biography  of  the 
most  distinguished  saints,  which  ought  to  form  a  part  of  the 
Christian's  reading,  and  is  eminently  calculated  to  fan  the 
flame  of  devotion  in  the  soul,  ought  not  to  be  allowed  to  dis- 
place the  word  of  God.  Again,  I  say,  professors  awake, 
arise,  shine.  "  To  be  carnally  minded  is  death ;  to  be  spirit- 
ually minded  is  life  and  peace.  If  ye  be  risen  with  Christ* 
seek  those  things  which  are  above,  where  Christ  sitteth  ^on 
the  right  hand  of  God.  Set  your  affections  on  things  above, 
not  on  things  on  the  earth.  For  ye  are  dead,  and  your  life 
is  hid  with  Christ  in  God."-^Col.  iii.  1^3. 


DITTY    OF    PEOFESSORS 


101 


CHAPTER    VII 


THE    DUTY    OF     PROFESSORS     TO    AVOID     THE 
APPEARANCE     OF     EVIL. 

"  God  hath  called  us  unto  holiness." — 1  Thes.  iv.  7.  Im- 
pressive idea  !  It  is  our  very  vocation  to  be  holy.  Holiness 
was  the  image  of  God  in  which  man  was  created,  against 
which  the  envy  and  malignity  of  Satan  were  directed,  and 
which  he  dashed  at  and  destroyed,  when  he  found  himself 
unable  to  reach  the  divine  original.  Holiness  is  the  end  of 
all  God's  dispensations  towards  his  people,  whether  of  Pro- 
vidence, of  Grace,  or  of  Glory.  Holiness  will  constitute  the 
perfection  of  man's  moral  nature  in  heaven;  it  is  the  spotless 
garment  in  which  the  seraph  ministers  before  the  throne  of 
the  Eternal ;  it  is  more,  for  it  is  the  beauty  of  the  Divine 
Being  himself;  not  so  much  a  separate  attribute  of  his  na- 
ture, as  the  perfection  of  all  his  attributes.  "  God  is  light, 
and  in  him  is  no  darkness  at  all ; "  and  from  the  midst  of  fiis 
excellent  glory,  he  is  ever  calling  to  us  and  saying.  "  Be  ye 
holy,  as  1  am  lioly^  True  religion  is  conformity  to  God> 
and  God  is  holy.  Herein  is  Christianity  distinguished  from 
idolatry,  and  its  infinite  superiority  above  the  classic  pagan- 
ism of  antiquity  demonstrated.  Some  of  the  philosophers, 
especially  of  the  Stoic  sect,  delivered  many  fine  sentiments 
and  ei^en  beautiful  maxims  of  a  stern  and  rigid  morality,  but 
their  ethics  had  no  connexion  with  their  theology.  "  The; 
9* 


102  PROFESSORS     TO     AVOID     THE 

gods  of  the  Pagan  heaven  were  Uttle  better  than  men's  own 
evil  qualities  exalted  to  the  sky,  to  be  thence  reflected  back 
upon  them,  invested  with  Olympian  charms  and  splendours. 
A  mighty  labour  of  human  depravity  to  confirm  its  own  do- 
minion !  It  would  translate  itself  to  heaven,  and  usurp  divin-. 
ity,  in  order  to  come  down  thence  with  a  sanction  for  man  to 
be  wicked."  So  that  while  men  in  Christian  lands  become 
wicked  for  want  of  religion,  those  that  dwell  in  heathen  coun- 
tries become  wicked  hy  religion.  The  moralist  and  the  priest 
are  in  opposition  to  each  other,  and  the  former,  if  he  would 
succeed  in  making  men  better,  must  caution  them  against  al- 
lowing the  latter  to  bring  them  within  the  precincts  of  a  tem- 
ple, or  introduce  them  to  the  presence  of  a  God.  But  it 
is  the  excellence  and  glory  of  Christianity,  that  its  refined 
morality  is  founded  upon,  and  arises  from,  its  pure  theology  ; 
which  contains  every  possible  motive  and  every  necessary 
means  to  holiness.  Our  great  business  then  in  this  world  is 
to  be  made  and  kept  holy.  Our  whole  life  is  to  be  one  in- 
cessant struggle  against  that  moral  evil,  which  is  all  around 
us  and  within  us.  "  We  are  calledj'^  I  repeat  the  expres- 
sion, "  to  holiness^ 

How  emphatic,  how  comprehensive,  is  the  apostolic  admo- 
nition which  is  the  subject  of  this  chapter,  "  abstain  from  all 
appearance  of  evil.^^ — 1  Thes.  v.  22.  Some  expositors  ren- 
der the  expression  thus,  "  abstain  from  every  sort  or  kind  of 
evil."  In  this  sense,  it  is  a  most  important  precept.  Evils 
are  of  various  kinds  and  degrees,  and  it  is  a  Christian's  duty 
to  avoid  them  all.  He  must  not  reconcile  himself  to  any 
one  thing  that  is  contrary  to  God's  word.  He  must  declare 
war,  and  maintain  irreconcilable  hostility  against  every  sin. 

But,  probably,  the  true  meaning  of  the  text  is  the  com- 
monly received  one,  that  we  are  not  only  to  abstain  from 
those  things  that  are  really  and  manifestly  evil,  but  from  such 


APPEARANCE     OF    EVIL,  103 

as  are  only  doubtfully  and  in  appearance  such.  We  must 
avoid  not  only  the  identical  thing  itself,  but  all  shows  and  re- 
semblances of  it. 

1.  Professors  should  abstain  from  the  smallest  beginnings 
of  evil,  the  first  buddings  of  sin  ;  those  things  which  would 
not  be  noticed  in  others,  and  are  made  apparent,  like  faint 
stains  upon  cambric,  only  by  the  white  ground  of  their  pro- 
fession ;  and  which  after  all,  in  the  estimation  of  many,  are 
so  small  and  insignificant,  as  to  be  rather  appearances  than 
realities.  Little  sins  lead  on  to  greater  ones,  and  if  they  did 
not,  and  were  not  feared  on  account  of  what  they  may  lead 
to,  should  be  shunned  for  their  own  sakes.  A  female,  vain 
of  her  beauty,  is  annoyed  not  only  by  sores  upon  the  counte- 
nance, but  by  freckles.  A  professor  is  not  to  be  vain  of  the 
beauty  of  holiness,  but  still  he  is  to  be  watchful  of  it,  and 
must  therefore  avoid  the  smallest  disfigurement  of  it  by  sin. 
.  2.  We  must  not  venture  to  the  extreme  verge  of  what  is 
good,  nor  try  how  near  we  can  come  to  evil,  without  actually 
committing  it.  The  boundary,  as  I  have  elsewhere  remarked, 
between  right  and  wrong,  is  an  invisible  line,  which  many 
rash  adventurers  have  passed,  ere  they  were  aware  they 
were  approaching  near  to  it.  Besides,  though  it  may  be 
quite  perceptible,  and  avoided  by  those  who  are  near,  yet 
persons  who  are  close  to  it  may  appear  to  others,  who  look 
from  a  distance,  to  be  gone  over  it.  It  is  a  most  dangerous 
thing  for  ourselves,  to  go  as  near  sin  as  we  can  without  com- 
mitting it ;  and  as  to  observers,  there  are  many  to  whom  we 
are  certain,  in  such  a  position,  to  seem  to  be  committing  it. 
All  sober,  serious,  conscientious,  and  considerate  Christians, 
try  to  keep  far  within  the  territory  of  holiness,  being  aware 
that  the  border  country  is  generally  disputed  ground,  and 
much  infested  by  marauders  from  the  opposite  land,  who  are 
lying  in  ambush  to  make  captives  of  those  who  adventure  be- 
yond the  line  of  their  defence.     But  there  are  many  of  an 


104  PROFESSORS     TO     AVOID    THE 

opposite  description,  who  have  so  httle  circumspection  and 
tenderness  of  conscience,  that  if  they  can  but  keep  themselves 
from  that  which  is  intrinsically  and  notoriously  evil,  make 
no  scruple  of  venturing  upon  the  borders  and  edges  of  sin. 

3.  We  must  take  care  not  to  "let  our  good  be  evil  spoken 
of:"  for  even  virtues  may  be  sometimes  so  exercised,  or 
exercised  in  conjunction  with  such  circumstances  as  to  give 
them  the  appearance  of  evil.  There  is,  in  some  instances, 
as  great  a  want  of  judgment  in  the  doing  of  what  is  good,  as 
there  is  in  others  a  want  of  conscience  in  the  doing  of  what 
is  evil,  and,  in  the  end,  with  much  the  same  result ;  I  mean, 
the  disparagement  of  religion.  It  is  truly  painful  to  think 
how  much  of  real  and  even  eminent  holiness  has,  in  some 
cases,  been  witnessed,  not  only  without  admiration,  but  with 
disgust ;  and  has  been  spoken  of  rather  with  contempt  than 
applause,  merely  in  consequence  of  the  encrustations  of  folly 
by  which  it  has  been  disfigured.  A  professor,  eminent  for 
her  earnest  solicitude  about  her  soul,  in  her  anxiety  to  grow 
in  grace,  and  keep  up  the  vitality  of  religion,  will,  perhaps, 
neglect  all  the  duties  of  her  household,  and  leave  a  sick  child 
to  servants,  in  order  to  attend  a  prayer-meeting  or  a  sermon. 
A  second,  in  his  zeal  for  the  cause  of  Christ,  will  give  that 
property  for  its  support  which  belongs  to  his  creditors.  A 
third,  in  his  hatred  of  sin,  will  be  guilty  of  all  kinds  of  rude- 
ness in  reproving  transgressors.  Mercy  sometimes  degen- 
erates into  a  pernicious  weakness,  justice  into  harshness, 
spirituality  into  cant,  humility  into  meanness,  devotion  into 
superstition,  and  a  tender  conscience  into  a  diseased  one.  If 
it  be  injurious,  and  most  injurious  it  is,  to  the  cause  of  holi- 
ness, to  give  the  names  of  virtue  to  vice,  and  thus  reconcile 
men  to  a  bad  thing  by  the  potent  spell  of  a  good  word,  it  is 
not  much  less  so,  perhaps,  to  disgust  men  against  what  is 
really  good,  by  affixing  to  it  the  appearance  of  what  is  evil. 
Names  have  a  mighty  influence  in  human  afiairs.     Henc© 


APPEARANCE     OF    EVIL.  105 

the  WO  denounced  against  those  who  call  evil  good,  and  good 
evil ;  that  put  darkness  for  light,  and  light  for  darkness  ;  that 
put  bitter  for  sweet,  and  sweet  for  bitter  ! — Isaiah,  v.  20. 

4.  The  rule  commands  us  to  abstain  from  what  appears  to 
ourselves  of  doubtful  propriety.  There  are  many  things, 
of  which  the  sinfulness  is  so  manifest ;  which  have  so  much 
of  the  palpable  substance  as  well  as  the  appearance  of  evil, 
that  they  are  shunned  without  a  moment's  hesitation,  by  every 
one  who  has  the  least  regard  to  the  authority  of  God.  But 
there  are  others,  the  criminality  of  which  is  not  so  clear,  and 
of  which,  therefore,  even  a  good  man  may  stand  in  doubt. 
We  oftentimes  meet  with  such  things,  and  are  in  much  and 
painful  indecision  whether  we  may  carefully  venture  upon 
them  or  not.  This  is  the  state  of  mind,  which  has  been 
called  "  a  doubting  conscience^  The  apostle  has  laid  down 
rules  for  guiding  us  safely  out  of  this  dilemma,  and  which 
are  sufficiently  plain  for  all  ordinary  cases.  "He  that 
doubteth  is  damned  (condemned)  if  he  eat,  for  whatsoever  is 
not  of  faith  (that  is,  which  a  man  does  not  believe  he  may 
lawfully  do)  is  sin." — Rom.  xiv.  23.  Doubts  about  the  pro- 
priety of  an  action  are  strong  presumptive  evidence  that  it  is 
unlawful,  for  they  must  have  their  origin  in  the  perception 
of  some  appearance  of  evil.  Still  there  are  persons  of  such 
a  timid  and  nervous  constitution,  of  such  a  physical  incapabili- 
ty of  coming  to  any  conclusion  that  shall  be  free  from  all 
scruples,  that  if  they  never  acted  till  they  had  got  rid  of  all 
doubts,  they  would  never  act  at  all.  The  following  rules 
may,  perhaps,  be  of  service  to  such  persons,  and  indeed  to  all. 

When  in  the  proposed  actions  all  the  doubts  lie  on  one  side 
there  need  be  no  hesitation.  When  one  action  will  promote 
our  interest,  and  the  other  oppose  it,  the  probability  is,  that 
the  way  of  duty  lies  in  the  course  which  is  disadvantageous 
to  us.  It  is  always  best,  in  doubtful  cases,  to  take  the  safer 
side ;    that  which,  as  far  as  we  can  judge,  will  involve  least 


106  PROFESSORS     TO     AVOID     THE 

risk  of  our  own  reputation,  and  the  comfort  and  well-being 
of  others.  It  is  well,  in  some  difficult  cases,  to  suppose  the 
affair  to  belong  to  some  body  else,  and  to  look  at  it,  as  far  as 
we  can,  as  theirs,  and  then  to  ask  ourselves  the  question, 
**  How  should  I  judge  for  ilitmV^  and,  vice  versa,  to  suppose 
them  looking  upon  us,  and  to  say,  "  What  will  be  their  opin- 
ion how  I  ought  to  act."  In  all  cases  we  should  consult  the 
word  of  God  ;  but  not,  however,  to  find  passages  which  will 
favour  that  side  of  the  question  to  which  we  are  already, 
perhaps,  inclined,  but  with  a  sincere  desire  to  know  the  will 
of  God,  and,  at  the  same  time,  accompanying  this  exercise 
with  fervent  prayer  to  God  for  direction.  If,  after  all,  we 
should  be  still  in  doubt,  we  may  then  ask  the  opinion  and  ad- 
vice of  some  discreet  Christian  friend  or  friends,  on  whose 
judgment  and  conscientious  impartiality  we  can  rely. 

When  we  have  thus  endeavoured  to  know  what  is  right, 
we  are  to  proceed  to  action,  and  should  not  allow  ourselves 
to  be  checked,  interrupted,  or  distressed  by  any  speculative 
doubts,  or  by  the  fears  and  misgivings  of  a  sensitive  and 
somewhat  morbid  imagination.  We  must  be  led  by  judg- 
ment, and,  in  some  cases,  against  the  doubts  and  fears  that 
arise  from  these  sources.  There  is  frequently  an  apprehen- 
siveness  which  makes  some  persons  pause  and  hesitate,  and 
almost  resolve  to  turn  back,  even  when  their  judgment  urges 
them  on ;  just  like  that  groundless  fear,  which  makes  a  timid 
traveller  doubt  and  ready  to  return,  although  the  finger-post 
over  his  head,  and  the  mile-stone  by  the  w«ayside,  tell  him  he 
is  right.  A  really  sincere  desire  to  know  and  do  the  will  of 
God,  at  all  risk  and  all  costs,  will  rarely  leave  a  person  in 
much  doubt,  as  to  what  is  right  to  be  done,  God  has  prom- 
ised to  guide  the  weak  in  judgment,  and  to  show  them  his  way. 
As  a  general  principle,  then,  it  holds  good,  that  what  appears 
to  be  evil  is  evil,  and  must  be  abstained  from.  We  must  not 
go  on  against  the  convictions  of  our  judgment,  nor  even  its 


APPEARANCE     OF     EVIL.  107 

well-grounded  fears.  When  conscience  meets  us  in  the  path 
we  are  going,  striding  across  the  road,  as  did  the  Angel  to 
resist  the  progress  of  Balaam,  we  must  not  resolve  to  force 
a  passage,  and  continue  our  course. 

A  question  will,  perhaps,  arise  in  the  minds  of  some,  of 
this  import,  "  Are  we  bound  in  all  cases,  to  follow  the  dic- 
tates of  conscience?  If  so,  as  conscience  is  often  misin- 
formed, and  erroneous,  we  may  sometimes  do  that  conscien- 
tiously which  is  evil."  True  it  is,  as  Christ  foretold  his  dis- 
ciples, many  have  thought  they  did  God  service  when  they 
persecuted  and  murdered  his  saints.  And  the  apostle  tells 
us,  that  in  his  unbelieving  state,  he  verily  thought  he  ought 
to  do  many  things  contrary  to  Jesus  of  Nazareth ;  and  yet, 
though  he  did  it  ignorantly,  at  the  dictate  of  an  erroneous 
conscience,  he  calls  himself^  on  that  account,  "  the  chief  of 
sinners."  It  is  not  to  be  doubted  that  others  do  many  evil 
things,  and  yet  act  conscientiously  therein.  How,  then,  are 
we  to  judge  %  If  we  say  that  conscience  is  not  to  be  followed 
in  all  things,  we  depose  this  internal  monitor  from  his  throne, 
and  affirm  that  we  are  not  always  bound  to  do  that  which 
we  believe  to  be  right ;  while,  if  we  say  we  always  are  to 
follow  conscience,  we  seem  to  prove,  that  some  do  right  in 
sinning  against  God,  because  they  do  it  conscientiously. 

It  will  help  us  out  of  this  difficulty,  to  consider  what  is 
conscience.  It  is  that  power  which  the  mind  possesses  of 
judging  its  own  actions,  by  comparing  them  with  some  ac- 
knowledged rule  of  conduct,  and  of  approving  or  condemning 
them  according  as  they  agree  or  disagree  with  it ;  together 
with  that  susceptibility  of  self-approbation,  or  pain  of  remorse, 
which  follows  the  verdict.  Conscience  is  not  the  rule  of 
action,  but  the  faculty  of  judging  ourselves  hy  a  rule.  This 
rule  is  the  word  of  God.  When,  therefore,  the  question  is 
asked,  "  What  is  right  ?  "  we  answer,  not  what  conscience, 
but  what  the  Scriptures  declare  to  be  so.     Still,  however, 


108  PROFESSORS    TO    AVOID    THE 

the  question  returns,  ought  we  not  to  do  that  which  we  be* 
lieve  is  enjoined  upon  us  by  the  word  of  God  ?  I  answer, 
yes  :  but  then  we  ought  also  to  form  a  right  judgment  of  the 
word  itself.  We  are  responsible  for  our  opinions.  Our  duty^ 
therefore,  may  be  thus  stated  :  our  conscience  must  he  first 
directed  hy  the  rule  of  Scripture,  and  our  lives  guided  hy 
our  conscience.  It  is  certainly  true,  that  if  we  act  in  opposi- 
tion to  our  conscience,  we  sin ;  and  no  less  true,  that  we  sin 
if  our  conscience  is  opposed  to  the  word  of  God.  We  hence 
see  the  necessity  of  searching  the  Scriptures  with  trembling 
awe,  simplicity  of  mind,  and  earnest  prayer  to  God.  And 
we  may  rest  assured,  that  whatever  we  do,  which  is  con- 
demned by  this  mfallible  rule,  will  be  considered  and  treated 
by  God  as  sinful,  notwithstanding  it  has  been  done  at  the 
dictate  of  conscience ;  for  the  error  of  the  judgment  must 
have  originated  in  something  wrong  in  the  heart,  some  defi- 
ciency of  caution  in  examination,  or  some  prejudice  or  selfish 
end  we  wished  to  serve,  by  which  evidence  was  resisted,  and 
a  wrong  conclusion  drawn. 

5.  We  ought  in  many  cases  to  abstain  from  what  appears 
evil  to  others.  Here,  of  course,  some  exceptions  must  be 
made. 

If  any  thing  which  is  good  in  itself  should  appear  evil  in 
their  eyes,  we  are  not  in  this  case  to  avoid  it.  The  whole 
Christian  religion  appeared  evil  in  the  eye  of  the  Pagans 
among  whom  it  was  first  propagated,  and  was  persecuted  by 
them  as  such.  Protestantism  appears  evil  in  the  eyes  of 
Papists  :  Nonconformity  appears  evil  in  the  eyes  of  High 
Churchmen;  and  spiritual  piety  appears  evil  in  the  eyes  of 
worldly-minded  people  to  this  day.  In  all  cases  of  this 
kind,  and  in  whatever  is  our  duty  to  God,  we  must  disregard 
the  opinion  of  the  world,  and  do  what  is  right.  To  all  who 
would  turn  us  from  the  path  of  duty,  we  must  give  the  apos- 
tle's  reply,  "  Whether  it  be  right  to  obey  men  rather  than 


APPEARANCE     OF    EVIL.  109 

God,  judge  ye."  We  must  not  venture  upon  a  scandal  to 
the  church,  to  avoid  a  scandal  to  the  world.  It  would  be  a 
most  preposterous  kind  of  charity  to  please  men  by  disobey- 
ing God.  Though  all  the  world  should  utter  its  howl  against 
the  strictness  of  our  religion,  and  demand  a  relaxation  of  it, 
we  must  not  gratify  their  humour,  nor  seek  to  win  them,  by 
relaxing  the  least  part  of  that  severity  which  the  law  of  God 
and  our  own  conscience  require  of  us. 

If  the    strictness   of  our  religion   should,  as  it  sometimes 
may,  accidentally  prove  an  occasion  of  sin  to  our  neighbour, 
we  are  not,  even  on  that  account,  to  abate  it.     There  is  no 
doubt  that  fervent  and  consistent  piety  does  oftentimes  excite 
not  only  the  ridicule,  but  the  rage  and  malice  of  the  wicked. 
It  has  not  unfrequently   happened,  that  they  have  been  pro- 
voked into  a  truly  diabolical  spirit,  and  have  been  irritated  by 
the  religion  of  their  friends  into  greater  lengths  of  wicked- 
ness, till  those   very  friends  have  been  ready  to  conceal  or 
give  up  much  of  their  religion,  under  the  idea  of  preventing 
the  wickedness  it  seemed  to  occasion.     But  this   is   wrong. 
Our  Lord  was  a  stone  of  stumbling  and  a  rock  of  offence  to 
the  Jews ;  some  were  scandalized  at  his  doctrine,  as  a  de- 
spiser  of  the  law  of  Moses  ;  others  at  his  conduct,  as  being 
a  glutton  and  a  wine-bibber,  a  friend  of  publicans  and  sin- 
ners, and  a  Sabbath-breaker:  but  yet  for  all  these  calumnies 
he  altered    nothing  in  his  teaching  or  in  his   conduct,  but 
amidst  all  their  clamours  still  went  on  preaching  and  doing. 
Those  that  are  his  disciples  must  also  go  on  in  their  course 
of  spiritual  religion,  although  they  should  perceive  that  evil 
men  on  this  account,  wax  worse  and    worse  in  their  hatred 
of  God  and  his  people.     Much  spiritual  discretion,  I  admit, 
is    required   not  to  offend   unnecessarily,  by  adding  to  our 
religion  that  which  God  has  not  commanded  ;  by  performing 
religious  duties  out  of  place  and  season ;   by  the  rigid  main- 
tenance  of  an  unprescribed   precision;  and  especially  by 

10 


110  PROFESSORS     TO     AVOID    THE 

needlessly  obtruding  our  piety  in  a  way  that  looks  like  osten- 
tation and  parade.  All  sacrifice  of  principle,  and  violations 
of  consciences  ;  all  giving  up  of  acknowledged  duties  for  the 
sake  of  preventing  the  outbreaks  of  wickedness,  softening 
prejudice,  and  conciliating  good-will,  is  doing  evil  ourselves, 
to  keep  others  from  doing  it. 

Nor  must  we  sacrifice  our  principles,  and  act  in  opposition 
to  our  conscience,  even  to  please  the  church  of  Christ.  We 
must  separate  from  what  we  deem  to  be  an  unscriptural  com- 
munion, and  abstain  from  what  we  consider  a  sinful  practice, 
although  it  be  under  the  condemnation  of  many  professors  of 
religion,  or  even  the  majority  of  them.  Separation  from 
our  brethren  without  a  cause,  and  opposition  to  them  without 
sufficient  reason,  are  evil,  as  disturbing,  without  grounds,  the 
unity  and  peace  of  the  church;  but  where  there  is  ground 
and  reason  for  these,  such  conduct  is  strictly  proper.  "  If 
that  appear  a  duly  to  us,"  says  Bishop  Hopkins,  a  former 
Prelate  of  the  Irish  Church,  "that  hath  an  appearance  of 
evil  to  the  generality  of  the  most  sober-minded  and  serious 
Christians,  why  now  though  this  should  not  presently  sway 
our  consciences,  yet  it  should  engage  us  to  make  a  strict 
search  and  inquiry,  whether  it  be  our  duty  or  not ;  if  it  be 
that  which  is  contrary  to  the  opinion  and  practice  of  holy 
and  pious  Christians,  it  ought  to  have  this  authority  with  us, 
to  put  us  to  a  stand,  and  to  make  us  examine  whether  that  we 
account  a  duty,  be  a  duty  or  not.  As,  for  instance,  some 
among  us  at  this  day  are  persuaded  that  they  ought  to  wor- 
ship God  one  way,  and  some  another ;  and  what  appears  to 
be  a  duty  to  one,  hath  the  appearance  of  evil  in  it  to  another. 
Why,  now,  follow^  neither  of  these  because  it  is  their  judg- 
ment and  practice ;  but  yet  if  thy  persuasion  be  contrary  to 
the  persuasion  of  the  most  pious  and  sober-minded  Christians, 
this  ought  so  far  to  prevail  as  to  make  men  suspect  lest  they 
are  mistaken,  and  to  put  them  upon  diligent  inquiry  and  an 


APPEARANCE     OF     EVIL.  HI 

important  search  into  their  grounds  and  arguments  :  but  after 
all,  still  follow  that  which  you '  are  convinced  in  your  own 
conscience  is  your  duty,  how  evil  soever  it  may  appear  to 
others,  one  way  or  another."  These  remarks  must  com- 
mend themselves  by  their  candour  as  well  as  truth,  to  every 
honest  mind,  and  had  they  been  acted  upon  by  the  bulk  of 
professing  Christians  in  every  age,  would  have  spared  the 
ecclesiastical  historian  the  trouble  of  recording  the  thousand 
angry  controversies  and  horrid  persecutions,  wiiich  have  dis- 
figured his  pages,  and  disgraced  the  various  parties  which 
for  the  time  have  gained  the  ascendant  in  Christendom. 
Schism  and  persecution  would  never  have  existed,  though 
many  separations  would  :  but  the  seceders  would  have  acted 
cautiously  and  conscientiously,  while  those  from  whom  they 
had  retired,  perceiving  upon  what  motives  they  had  acted,  would 
have  reverenced  the  principle,  however  they  may  have  la, 
mented  the  act,  and  neither  attempted  to  crush  them  with  the 
arm  of  power,  nor  brand  them  with  the  charge  of  schism. 

The  appearance  of  evil  which  we  are  to  avoid  out  of  regard 
to  the  feelings  of  others,  is  such  as  appertains  to  things  indif- 
ferent, or  in  other  words,  is  connected  with  the  enjoyment  of 
our  Christian  liberty.  Amidst  the  infinite  diversity  of  human 
opinion,  it  is  to  be  looked  for,  that  some  things  of  a  perfectly 
neutral  character,  which  may  be  done  or  not  done  without 
blame  in  either  case,  will  appear  evil  to  some ;  and  from 
which,  therefore,  in  some  cases,  it  is  both  matter  of  charity 
and  duty  in  a  Christian  to  abstain.  The  manner  in  which 
we  are  to  use  our  liberty  in  things  indifferent  is  stated  at 
length  in  Rom.  xiv.,  and  1  Cor.  viii.  A  question  had  arisen 
in  the  primitive  church,  about  the  lawfulness  of  eating  meat 
that  had  been  offered  to  idols,  and  of  attending  the  feasts  that 
were  held  in  the  heathen  temples  in  honour  of  the  god.  Some 
of  the  primitive  professors  reasoned  thus,  "  1  believe  the  idol 
to  be  a  mere  nullity,  and  therefore  can,  not  only  eat  the  flesh 


112  PROFESSORS    TO     AVOID     THE 

of  animals  that  had  been  offered  in  sacrifice  to  him,  but  I  can 
even  go  to  his  feast,  for  the  so-called  deity  is,  in  my  esteem^ 
a  nonentity,  a  mere  name."     "  But,"  says  the  apostle,  "take 
heed,  lest  by  any  means  this  liberty  of  yours  become  a  stum- 
bling-block to  them  that  are  weak.     For  if  any  see  thee 
which  hast  knowledge,  sit  at  meat  in  the  idol's  temple,  shall 
not  the  conscience  of  him  which  is  weak  be  emboldened  to 
eat  those  things  which  are  offered  to  idols ;  and  through  thy 
knowledge  shall  the  weak  brother  perish  for  whom  Christ 
died^" — 1    Cor.    viii.  9 — 11.     Now,  observe  the  apostle's 
noble,  charitable,  and  self  denying  resolution,  "Wherefore 
if  meat  make  my  brother  to  offend,  (i.  e.  if  my  example  lead 
him  to  sin)  1  will  eat  no  flesh  while  the  world  standeth,  lest  I 
make  my  brother  to  offend."    The  same  reasoning  is  applied 
to  a  similar  case  stated  in  Rom.  xiv.,  and  the  same  conclu- 
sion is  come  to;  "Let  us  follow  after  the  things  that  make  for 
peace,  and  things  whereby  one  m  y  ecify  another."     "  We 
then  that  are  strong,  ought  to  bear  the  infirmities  of  the  weak, 
and  not  to  please  ourselves.     Let  every  one  of  us  please  his 
neighbour  for  his  good  to  edification.    Even  as  Christ  pleased 
not  himself"     This,  then,  is  the  law  of  Christian  liberty  in 
things  indifferent.    When  we  do  those  things  which  we  know 
to  be  lawful,  yet  still  not  obligatory,   but  which  others  think 
to  be  sinful,  we  do  not  act  charitably,  and  such  things  there- 
fore should  be  avoided  :  to  do  them  is  not  an  act  of  duty,  for 
they  are  confessedly  indifferent,  and  to  leave  them  undone  is 
not  an  act  of  sin :  while  the  doing  of  them,  in  such  circum- 
stances, is  attended  with  many  disadvantages.     1.  Your  own 
piety  is  brought  into  suspicion.     2.  Others  may  be  unneces- 
sarily grieved,  and  the  communion    of  saints  be  interrupted. 
3.  Some  may  be  led  by  your  example  to  do  the  same  things 
in  opposition  to  their  conscience,  and  even  to  go  much  further 
in  what  is  wrong. 


APPEARANCE      OF     EVIL.  113 

Still,  this  deference  to  the  opinions  of  others,  has  its  limits, 
nor  does  it,  in  any  case,  forbid  the  attempt  to  remove  their 
scruples  by  argument  and  persuasion.  We  are  not  obliged 
to  consult  the  whims  and  caprices  of  every  ignorant  or  fasti- 
dious individual  who  chooses  to  take  exception  to  our  con- 
duct; nor  to  submit  to  the  unreasonable  and  impertinent  in- 
terference of  every  one  who  assumes  a  right  to  call  us  to 
account;  much  less  to  solicit  the  opinions  of  our  neighbours 
on  all  occasions,  for  this  would  be  endless  and  ridiculous  ; 
but  still  a  man  who  is  regardful,  and  every  man  ought  to  be 
regardful,  of  his  own  Christian  reputation,  the  credit  of  reli- 
gion, and  the  comfort,  especially  the  safety  of  his  neighbour, 
will  often  say  to  himself,  in  reference  to  a  particular  action, 
or  course  of  actions,  "  Well,  although  I  crmld  do  this  with 
a  clear  conscience,  because  I  believe  it  is  quite  lawful;  yet,  as 
I  am  not  obliged  to  do  it,  and  I  know  it  is  thought  to  be 
wrong  by  others,  I  will  abstain  from  it,  lest  I  injure  my  reli- 
gious profession  in  their  estimation,  or  lead  them,  by  my 
example,  to  do  the  same  thing,  in  opposition  to  their  own  con- 
science." Many  a  professor  has  injured,  if  not  ruined  his 
reputation  for  ever,  in  the  estimation  of  some  j)ersons,  by  ac- 
tions which  appeared  quite  lawful  in  his  own  eyes,  and,  per- 
haps, were  really  so,  but  they  were  not  thought  so  by  those 
observers  of  them.  Their  decision  was  contrary  to  charity; 
but  his  conduct  was  no  less  contrary  to  prudence.  Repu- 
tation is  a  thing  which  no  man  may  trifle  with,  but  which 
every  one  must  watch  whh  a  sleepless  and  jealous  vigilance; 
and  it  is  assailable  from  so  many  quarters,  and  wounded  by 
such  small,  and,  seemingly,  contemptible  weapons,  that  we 
must  never  be  off  our  guard  It  is  not  enough  to  do  what 
we  know  to  be  good,  but  we  must  ever  be  studious  to  avoid 
what  others  imagine  to  be  evil.  We  must  not  only  be 
harmless  as  doves,  but  wise  as  serpents.  It  is  our  duty,  in 
some  cases,  to  yield  to  the  ignorance  we  cannot  enlighten, 
10* 


114  PROFESSORS     TO     AVOID     THE 

and  to  give  way  to  the  prejudice  we  cannot  convince.  We 
must  never,  I  allow,  carry  our  candour  so  far  as  to  give  up 
principle  to  our  own  harm,  nor  bow  to  prejudice  to  our 
neighbour's ;  but  when  we  can  give  way  without  the  risk  of 
injury  to  ourselves  or  our  neighbour,  and  with  the  probabi- 
lity of  good  to  both,  no  obstinate  attachment  to  our  own 
opinion  should  prompt  us  to  stand  out.  Great  sacrifice  of 
feeling,  and  considerable  self-denial,  will  be  sometimes  neces- 
sary to  act  upon  this  plan :  but,  then,  what  is  religion  but 
one  continued  course  of  self  denial.  Taking  up  the  cross  is 
the  condition  on  which  alone  we  can  be  accepted  as  a  dis- 
ciple of  Christ.  It  may,  perhaps,  occasionally  inflict  a 
wound  upon  our  pride,  make  a  deduction  from  our  self-im- 
portance, and  be  felt  as  an  abridgment  of  our  independence, 
to  make  this  concession  to  weakness  or  fastidiousness ;  but  it 
is  due  alike  to  ourselves,  to  our  neighbour,  and  to  God.  It 
is  the  law  of  religion  ;  and,  after  all,  is  the  perfection  of  hu- 
man character,  which  consists  of  the  admixture,  in  due  pro- 
portions, of  the  opposite  elements  of  self-wilfulness  and  ser- 
vility. Sin,  in  any  form,  and  in  any  degree,  is  so  evil,  and 
should  be  felt  by  the  Christian  to  be  so  hateful  and  disgrace- 
ful, that  he  should  wish  to  stand  clear  of  it,  and  be  acquitted, 
not  only  in  the  court  of  conscience,  and  of  God,  but  at  the 
bar  of  every  human  being  upon  earth.  His  religious  char- 
acter, as  a  professor,  should  be  as  dear  to  him,  and  guarded 
with  as  much  care,  as  that  of  her  social  reputation  to  a  fe- 
male, to  whom  it  is  not  sufficient  to  know  that  she  has  com- 
mitted no  violation  of  the  law  of  chastity,  but  wishes  to 
avoid  what  might  appear  to  be  such,  in  the  estimation  of  all, 
and  who  would  not  be  suspected  by  a  single  individual  in  the 
world. 

Professors,  consider  this  close  and  comprehensive  rule  of 
conduct.  It  is  not  enough  not  to  do  evil,  for  we  must  not 
even  seem  to  do  it :  we  must  avoid  the  first  for  the  sake  of 


APPEARANCE     OF     EVIL.  115 

conscience,  and  the  second  for  the  sake  of  reputation ;  the 
first  for  our  own  sake,  the  second  for  our  neighbour's  sake; 
and  both  for  God's  sake.  It  is  not  enough  to  ask  concerning 
an  action,  "  Is  it  lawful  1 "  but  "  is  it  seemly  ?  "  nor  must  we 
say,  "  Prove  that  it  is  evil,  and  I  will  abstain  from  it;  "  but 
"If  it  has  the  shadow,  though  it  has  not  the  substance,  the 
mere  show  of  evil,  I  will  avoid  it."  And  if,  then,  we  are  to 
avoid  the  resemblances  of  evil,  how  much  more  evil  itself: 
if  what  only  some  men  think  to  be  sin,  how  much  more  what 
all  men  know  to  be  such.  And,  while  we  are  to  abstain  from 
the  mere  hkenesses  of  evil,  we  are  also  not  to  be  content 
with  the  mere  likenesses  of  good ;  the  former  as  too  much, 
and  the  latter  as  too  little,  to  content  a  Christian  mind.  By 
giving  ourselves  to  follow  the  shadows  of  evil,  we  may  sink 
to  perdition,  while  the  mere  shadow  of  good  will  never  lead 
us  to  heaven. 


116  ON      CONFORMITY 


CHAPTER    VIII. 


ON    CONFORMITY    TO     THE    WORLD. 

There  is  such  a  precept  as  this  in  the  New  Testament, 
'' Be  not  conformed  to  this  world.^'  It  is  unrepealed,  and 
in  full  force ;  and  is  as  binding  upon  us,  as  it  was  in  the 
days  of  the  apostles.  There  may  exist  difficulties  in  the  way 
of  ascertaining  its  meaning,  its  applicableness,  and  its  limits, 
but  it  has  a  meaning.  Christians,  and  even  expositors  of 
scripture,  may  differ  in  their  opinions  of  its  import,  but  still  it 
is  a  rule  of  Christian  conduct.  There  are  passages  similar 
to  it  in  other  parts  of  the  word  of  God ;  such  as  the  following, 
to  which  the  reader  is  earnestly  requested  to  turn. — 1  John, 
ii.  15,  16.  Matthew,  vi.  24.  Gal.  i.  10.  James  iv.  4.  To 
what  does  the  rule  apply  1  Not  merely  to  actual  vice  :  im- 
morality is  forbidden  in  other  places  where  its  acts  are  enu- 
merated and  branded :  nor  on  the  other  hand,  can  it  intend 
to  set  the  Christian  in  all  things  in  direct  contrariety  to  the 
world.  It  is  not  a  command  to  useless  and  unmeaning  singu- 
larity for  the  sake  of  singularity.  The  world  is  sometimes 
and  in  some  things  right ;  and  in  all  that  is  kind,  courteous, 
polite  and  honourable,  in  all  the  innocent  usages  of  society, 
in  all  the  pure  tastes  and  lawful  pursuits  of  our  neighbours, 
we  may  be  conformed  to  the  world.  But  there  are  many 
things  which  occupy  a  kind  of  middle  place  between  these 
two  things ;  they  are  not  absolutely  immoral,  nor  are  they 
innocent,  pure,  lawful,  for  a  Christian.     They  are  sinful,  but 


TO     THE     WORLD.  117 

yet  not  what  are  usually  denominated  vicious :  and  some  of 
them  are  things  lawful  in  their  nature,  and  made  wrong  only 
by  excess.  They  are  matters  which  a  man  may  carry  on, 
and  yet  not  lose  his  reputation  with  the  multitude,  even  as  a 
professor  ;  and  yet  they  are  forbidden. 

What  is  the  meaning  of  the  rule  ? 

It  will  help  us  to  determine  this,  if  we  turn  back  and  con- 
sider what  a  profession  of  religion  implies — which  is,  that  we 
take  the  Lord  Jesus  Christ  as  our  Saviour,  Lord,  and  exam- 
ple ;  are  supremely  intent  upon  the  salvation  of  our  souls  as 
the  great  end  and  object  of  existence  :  and  make  the  word  of 
God  the  rule  of  our  conduct.  In  these  things  we  are  differ- 
ent from  the  world  around  us.  This,  in  fact,  constitutes  the 
difference.  We  acknowledge  ourselves  to  be  a  peculiar 
people,  and  that  this  separation  is  visibly  maintained  by  our 
entire  submission  to  the  laws  of  Christ.  We  say  to  all  around 
us,  "  Whatever  you  seek,  I  am  seeking  salvation  ;  whatever 
rules  of  conduct  you  observe,  I  obey  the  laws  of  Christ,  as 
laid  down  in  the  New  Testament.  I  am  governed  by  these 
laws  in  all  things :  and  I  cannot  allow  you  to  obtrude  upon 
me  your  rules  of  action.  I  am  determined  in  what  is  right 
or  wrong,  not  by  the  law  of  honour,  or  fashion,  or  ambition, 
but  by  the  commands  of  Christ."  Now  this  is  really  the  im- 
port of  a  Christian  profession,  and  therefore  conformity  to 
the  world  must  be  tried  by  this.  The  member  of  a  commu- 
nity or  of  a  family  situated  in  the  midst  of  other  states  or  fa- 
milies, must  be  governed  by  the  laws  of  his  own  community, 
and  must  not  allow  the  laws  of  these  other  states  or  families 
to  be  obtruded  upon  him,  but  must  obey  his  own.  So  the 
Christian  church  is  a  community  situated  in  the  midst  of  the 
world,  and  has  laws  of  its  own,  which  it  must  obey,  and  not 
allow  the  world  to  impose  upon  it  their  maxims,  customs,  and 
rules  of  action.  It  is  not  to  allow  a  foreign  jurisdiction  to 
come  in  and  modify  and  relax  its  code,  under  the  pretext  that 


118  ONCONFORMITY 

it  is  too  rigid  or  severe :  too  much  in  opposition  to  the  systems 
that  prevail  around.  A  professor,  as  long  as  he  is  such,  must 
obey  the  precepts  of  Christ's  kingdom,  and  if  he  will  not,  he 
should  retire.  The  church  is  Christ's  community,  peculiar 
in  its  nature,  different  from  all  others,  being  a  strictly  spiritual 
kingdom,  which  is  not  of  this  world :  it  is  peculiar  in  its  de- 
sign, being  intended  to  show  forth  the  glory  of  God  in  its 
present  sanctification  and  eternal  salvation,  through  Christ. 
It  must  keep  up,  not  let  down  its  singularity;  it  must  maintain 
its  peculiarity  of  nature  and  design,  as  a  holy,  heavenly  body, 
and  not  do  any  thing  to  soften  it  down,  and  blend  itself  with  the 
kingdoms  of  this  world.  All  attempts,  on  the  part  of  its  mem- 
bers, to  accommodate  it  to  the  community  by  which  it  is  sur- 
rounded, is  an  encroachment  on  the  authority  of  its  head,  and 
incipient  alteration  of  its  nature,  and  a  frustation  of  its  design. 

We  are  now  prepared  to  see  what  conforaiity  to  the  world 
is  forbidden  to  a  professing  Christian. 

1,  A  conformity/  of  Spirit :  and  what  is  the  spirit  of  the 
world  1  It  is  described  by  the  apostle,  where  he  says,  "  thei/ 
mind  earthly  things^ — Phil.  iii.  19.  This  is  a  concise, 
emphatic,  and  accurate  description  of  a  worldly  man ;  his 
supreme,  yea,  exclusive  desire,  aim,  and  purpose,  is  to  get  as 
much,  and  enjoy  as  much,  of  the  world  as  he  can.  He  thinks 
of  nothing  else,  and  wishes  for  nothing  else.  His  hopes  and 
fears ;  joys  and  sorrows ;  desires,  and  dread,  are  all  of  the 
earth,  earthly.  This  is  set  forth  in  another  form  by  the 
Psalmist,  "  There  be  many  that  say,  who  will  show  us  any 
good?"  This  is  also  an  emphatic  description  of  a  worldly 
mind,  an  exclusive  regard  to,  and  wish  for,  earthly  posses-, 
sions  and  enjoyment.  We  have  still  another  representation 
of  it  in  the  rich  man  in  the  parable,  who,  upon  the  increase 
of  his  wealth,  is  made  to  say,  "  Soul  thou  hast  much  goods 
laid  up  for  many  years,  take  thine  ease,  eat,  drink,  and  be 
merry." — Luke,  xii.  19.     Here,  then,  is  a  worldly  spirit,  ^ 


TO     THE     WORLD.  119 

making  the  world  the  highest  object  of  pursuit,  and  the 
chief  source  of  enjoyment.  This  shows  itself  in  various 
ways ;  a  love  of  pleasure  in  one ;  avarice  in  another  ;  ambi- 
tion in  a  third ;  exclusive  delight  in  home  in  another.  In 
proportion,  therefore,  as  a  Christian  partakes  of  this,  he  is 
worldly-minded.  If  he  appear  like  one  whose  supreme  aim 
is  to  be  rich  and  happy  on  earth  ;  if  he  appears  to  be  conti- 
nually intent  on  increasing  his  wealth  and  multiplying  his 
comforts;  if  he  look  like  a  man,  who  is  entirely  occupied  in 
enjoying  himself  here,  no  matter  how  remote  he  may  be  from 
covetousness,  or  ambition,  or  sensuality ;  no  matter  how  pure 
and  innocent  his  tastes  may  be,  he  is  a  worldly-minded  man. 
It  is  the  intention  of  Christ's  kingdom  to  exhibit  a  community 
who  live  by  faith ;  whose  dehght  is  in  God ;  whose  joy  and 
peace  come  from  believing ;  who  are  not  so  much  seeking  to 
be  happy  now,  as  preparing  to  be  happy  hereafter.  Just  in 
so  far  as  it  appears  that  a  Christian  is  more  anxious  about 
the  body  than  his  soul ;  earth  than  heaven  ;  time  than  eter- 
nity; temporal  possessions,  than  eternal  salvation  ;  and  just  in 
so  far  as  he  seems  to  derive  his  happiness  from  things  of  sense, 
rather  than  things  of  faith,  he  is  conforming  to  the  world;  for 
the  spirit  of  the  world  is  an  earthly  spirit. 

2.  Our  nonconformity  to  the  world  must  include  in  it  a 
stern  refusal  to  adopt  those  corrupt  principles,  or  rather  that 
want  of  principle,  on  which  a  great  part  of  the  modern 
system  of  trade  is  conducted.  I  dwell  on  this  subject,  with 
a  repetition,  that  many  will  dislike,  and  because  of  its  great 
importance  and  necessity.  We  are  commanded  to  follow 
whatsoever  things  are  true,  just,  honest,  lovely,  and  of  good 
report;  and  we  are  to  do  nothing  that  is  contrary  to  this 
rule.  This  is  the  Christian  law  of  trade ;  this  is  the  New 
Testament  system  of  commercial  morality,  from  which  we 
may  not  depart.  In  reply  to  all  this,  it  is  said  by  many  pro- 
fessors, that  if  they  do  not,  in  some  degree,  conform  to  the 


120  ON     CONFORMITY 

practices  of  others,  in  the  manner  of  conducting  their  busi- 
ness, although  their  practices  cannot  be  justified  on  the 
ground  of  scripture,  they  cannot  Hve,  Then,  I  say,  they 
ought  not,  in  their  meaning  of  the  phrase,  to  live.  For  what 
does  it  mean  ?  Not  that  they  cannot  subsist,  but  that  they 
cannot  live  so  comfortably ;  cannot  have  so  good  a  house, 
such  elegant  furniture,  and  such  luxurious  diet.  What  saith 
Christ, — "  If  thy  hand  offend  thee,  cut  it  off;  it  is  better  for 
thee  to  enter  into  life  maimed,  than  having  two  hands,  to  go 
into  hell,  into  the  fire  that  never  shall  be  quenched." — Mark, 
ix.  43.  "  Whosoever  will  come  after  me,  let  him  deny  him- 
self, and  take  up  his  cross  and  follow  me." — Mark,  viii.  34. 
There  was  an  age  of  the  church,  when  its  members  were  re- 
quired to  burn  a  little  incense  to  the  statue  of  the  gods  or  the 
emperors,  and  upon  non-compliance  with  the  command,  were 
hurried  off  to  be  torn  to  pieces  by  lions  in  the  amphitheatre. 
Upon  that  single  act,  because  it  was  regarded  as  a  test  of 
Christian  character  and  influence,  depended  not  only  their 
property  or  liberty,  but  their  life ;  and  myriads  sacrificed  their 
lives  rather  than  conform.  What  is  now  the  ordeal  1  What 
is  now  the  trial  of  integrity  ?  Not  an  act  of  homage  to  Jupi- 
ter, or  Trajan  ;  but  bowing  the  knee,  and  burning  incense  to 
Mammon.  And  shall  there  be  no  martyrs  for  Christian  mo- 
rality, even  as  there  were  once  martyrs  for  Christian  doc- 
trine ?  If  the  early  Christians  could  not  serve  God  and  Jupi- 
ter ;  shall  we  try  to  serve  God  and  Mammon  ?  If  they  hesi- 
tated not  to  sacrifice  their  lives  for  their  profession,  shall  we 
think  it  hard  to  give  up  a  portion  of  our  gains  1  Trade  is  the 
trial  of  the  church  in  the  present  day,  and  fearful  are  the  dis- 
closures which  it  makes.  Other  ages,  besides  our  own,  have 
been,  in  some  measure,  exposed  to  this  trial.  The  disciples 
of  Wycliffe,  says  the  Roman  Inquisitor,  Reinher,  are  men  of 
a  serious,  modest,  deportment,  avoiding  all  ostentation  in 
dress,  mixing  httle  with  the  world  :    they  maintain  them- 


TO     THE     WORLD.  121 

selves  wholly  by  their  own  labour,  and  utterly  despise 
wealth,  being  content  with  bare  necessaries.     They  follow 

NO   TRAFFIC,  BECAUSE    IT  IS  ATTENDED  WITH    SO   MUCH    LYING, 

SWEARING,  AND  CHEATING.  They  are  chaste  and  temperate, 
are  never  seen  in  taverns,  or  amused  by  the  trifling  gaieties 
of  hfe."  To  go  out,  or  keep  out  of  business,  however,  in  or- 
der to  avoid  its  snares,  is  not  required  of  Christians  ;  but  it 
is  evidently  their  duty  to  avoid  all  ways  of  transacting  it  that 
are  contrary  to  the  rules  of  the  word  of  God  :  the  morality 
of  which  does  not  fluctuate  with  the  customs  of  men  and  the 
manners  of  the  age.  If  we  cannot  get  any  thing  more  than 
bread  and  water,  without  lying  and  fraud,  we  must  be  con- 
tent even  with  this  hard  fare. 

3.  We  are  not  to  conform  to  the  world,  by  a  deference 
to  its  opinions,  on  questions  of  right  and  wrong.  Our 
opinions  must  be  taken  from  the  word  of  God,  and  must  be  in 
accordance  with  that.  It  must  be  our  standard  of  sentiment ; 
and  we  must  not  adopt  any  other.  It  must  be  the  reason 
and  only  reason,  why  we  approve  or  condemn  any  thing. 
We  must  ask  the  question,  '•  what  saith  the  scripture  on  this 
subject?"  and  not,  "what  saith  the  world  ?  "  Having  as- 
certained what  is  the  will  of  God,  what  is  the  law  of  Christ, 
we  must  never  want,  or  care  about,  the  world's  opinion ; 
much  less  must  we  seek,  or  in  any  way  desire  to  bring  down 
the  law  of  Christ  to  the  world's  taste  or  approbation.  We 
must  neither  do  a  thing,  nor  avoid  it,  simply  because  the  world 
approves  or  disapproves  of  it.  In  many  things  we  shall  coin- 
cide with  the  world,  but  it  must  not  be  for  the  sake  of  con- 
ciliating their  favour,  or  commendation,  but  because  the 
thing  itself  is  right.  There  is,  in  many  Christians,  an  ex- 
cessive and  sinful  deference  to  the  opinion  of  worldly  people 
an  obvious  wish  to  stand  well  with  them,  to  get  as  near  to 
them  as  they  can,  without  being  actually  of  their  party ;  a 
constant  aim  and  endeavour  to  conciliate  their  esteem,  by 

11 


123  ON    CONFORMITY 

humouring  their  prejudices,  thinking,  as  much  as  possible,  as 
they  think,  saying  as  they  say,  doing  as  they  do,  till  the 
world  conclude  that  these  compliant  professors  are  almost 
won  to  their  party.  An  anxiety  to  gain  the  world's  good 
opinion,  on  the  part  of  a  Christian,  is  a  decisive  evidence  of 
that  conformity  to  it,  which  is  sinful.  I  do  not  advocate  or 
recommend  rudeness,  misanthropy,  or  vulgarity ;  a  Christian 
may  be,  and  should  be,  polite,  courteous,  and  refined :  but 
not  because  the  world  admires  these  things,  but  because  they 
are  right.  He  should  seek  to  please  his  neighbour  ;  but  then 
it  is  only  so  far  as  he  can  please  God,  and  his  own  con- 
science, and  even  then,  not  to  gain  his  neighbour's  applause, 
but  for  his  good  to  edification.  He  should,  of  course,  be 
anxious  to  have  the  world's  testimony  to  his  Christian  integ- 
rity and  consistency  :  but  this  is  not  from  a  deference  to  the 
opinion  of  the  world,  but  for  its  welfare,  his  own  reputation, 
the  credit  of  religion,  and  the  glory  of  Christ.  To  give  up 
any  one  single  point  of  duty,  however  minute  ;  to  alter  any 
one  single  religious  custom,  or  habit ;  to  relax  in  any  one 
conscientious  pursuit,  or  even  to  conceal  any  one  peculiarity 
of  our  profession,  from  a  dread  of  the  ridicule  of  the  fashion- 
able, the  contempt  of  the  wise,  or  the  neglect  of  the  great: 
and  on  the  other  hand,  to  do  any  thing,  however  trivial  or 
insignificant,  which  our  conscience  tells  us  is  sinful,  in  order 
to  avoid  these  consequences,  is  a  fearful  indication  of  con- 
formity to  the  world. 

4.  We  ought  not  to  conform  to  the  world,  in  such  of  its 
social  habits,  customs,  and  practices,  as  are  directly  or  indi- 
rectly opposed  to  the  laws  of  Christ,  the  spirit  of  true  piety, 
and  the  ends  of  a  Christian  profession. 

By  this  rule,  theatrical  representations  must  be  condemned, 
as  opposed  to  the  laws  of  Christian  morality ;  and  balls, 
card-  parties,  and  public  concerts  as  opposed  to  the  spirit  of 
religion  and  the  ends  of  a  Christian  profession ;  and  for  this 


TO     THE     WORLD.  123 

same  reason,  large  mixed  parties,  where  religious  exercises 
are  excluded  to  make  way  for  dancing,  music,  and  singing. 
It  may  not  be  possible  to  say,  exactly,  how  many  persons, 
nor  what  kind  of  occupations,  shall  constitute  a  party,  into 
which  a  Christian  may  lawfully  adventure :  we  can  only  state 
general  principles,  remind  him  of  the  important  design  of  his 
profession,  and  then  refer  him  to  his  judgment  and  conscience. 
It  is  obvious  that  the  tendency,  in  the  present  day,  is  not  to- 
wards too  much  separation  and  seclusion,  but  towards  too 
much  company,  and  company  too  much  mixed,  for  Christian 
association  and  edification.  The  large  and  gay  parties  which 
some  nominal  Christians  frequent,  are  an  inappropriate  ad- 
junct, and  exposition  of  their  profession.  There  is  little  in 
such  circles  congenial  with  the  spirit  of  piety ;  little  that  is 
calculated  to  promote  spirituality  of  mind ;  little  that  befits  a 
person^  set  apart  to  be  a  follower  of  the  Lamb,  a  witness  for 
God,  and  a  probationer  for  heaven.  The  song,  the  music, 
the  frivolous  discourse,  the  gay  apparel,  assort  but  ill  with  the 
spirit  of  penitence,  of  prayer,  of  faith.  A  professor,  in  such 
a  situation,  can  neither  get  good,  nor  do  good ;  he  not  only 
cannot  introduce  his  religion,  but  he  cannot  promote  the  cause 
of  common  humanity;  nor  communicate  or  receive  useful 
knowledge.  Parties  are  convened  for  amusement,  and  every 
thing  besides  this  is  thought  out  of  season  and  out  of  place.  Now, 
it  may  be  difficult  to  prove,  apart  from  his  profession,  that  these 
things  are  wrong ;  but  then,  by  his  profession,  he  must  be  tried. 
I  am  speaking  of  professors.  A  professor  is  one  who  is 
Christ's ;  one  who  desires  to  obey  him,  and  to  promote  his 
glory  in  the  world  ;  one  whose  desires  may  be  summed  up  in 
the  supreme  wish  and  aim  to  be  assimilated  to  Christ,  to  be 
prepared  for  eternal  glory,  and  to  bring  his  fellow-men  to  be 
partakers  of  the  same  hope  :  one  who  is  praying  and  seeking 
to  be  dead  10  the  world,  to  crucify  the  flesh,  and  to  get  ready 
for  the  coming  of  the  Son  of  God.  Is  it  so,  or  is  it  not  ?  If  not, 


124  ON     CONFORMITY 

what  does  a  profession  imply  ?  If  it  does  imply  all  this,  then 
here  is  a  rule  of  action,  a  test  of  the  propriety  of  a  thousand 
things,  which  might  otherwise  be  the  subject  of  much  debate. 
•'A  child  can  much  more  easily  decide  whether  a  thing  be 
right,  by  considering  if  it  will  be  acceptable  to  the  mind  of 
his  father,  than  he  could  settle  its  propriety  by  argument.  So 
a  Christian  can  more  easily  decide  what  is  right,  by  consider- 
ing what  will  be  approved  by  the  mind  of  Christ,  than  by 
reducing  it  to  the  touchstone  of  logical  proof.  The  inhabitant 
of  Sparta  could  see  at  once  that  many  things  were  incon- 
sistent with  the  design  of  his  republic,  and  his  character  as  a 
Spartan,  which  he  could  by  no  means  settle  in  an  abstract 
manner.  Whether  the  aim  of  the  Athenian  was  proper,  or  the 
mild  and  soft  pleasures  of  the  Corinthian,  he  mjght  not  be  able 
to  settle  by  argument,  but  they  would  not  be  the  way  to  train 
up  the  Lacedemonian.  So  it  might  become  a  question  of  ab- 
stract casuistry,  about  a  thousand  scenes  of  amusement.  It 
might  be  easy  to  argue  by  the  hour  m  favour  of  parties  of 
pleasure,  and  theatres,  and  ball-rooms,  and  gaiety,  and  all 
the  variety  of  fashionable  life,  and  the  mind  might  '  find  no 
end  in  wandering  mazes  lost.'  But  apply  the  safe  rule  before 
us,  and  all  mist  vanishes.  Since  the  beginning  of  the  worlds 
it  is  to  be  presumed,  that  no  professing  Christian  ever 
dreamed  that  he  was  imitating  the  example  of  Jesus  Christ, 
or  promoting  his  own  salvation,  or  the  salvation  of  others, 
or  honouring  the  Christian  religion,  in  a  theatre,  a  ball- 
room, or  splendid  party  of  pleasure.  And  equally  clear 
would  be  this  decision  in  reference  to  multitudes  of  pleasures, 
which  it  is  useless  to  specify.  Our  profession  must  be  the 
test  of  what  is  right,  or  wrong,  for  us  ;  or  rather  the  word 
of  God,  which  we  profess  to  make  the  rule  of  our  conduct."  * 


*  •'  The  Ruleof  Christianity  in  regard  to  Conformity  to  the  World." 
Reprinted  from  an  American  edition  of  a  Sermon,  by  the  Rev.  Albert 


TO     THE     WORLD.  125 

This  test  will  decide  what  is  improper  in  dress,  furniture, 
equipage,  social  intercourse.  All  restless  ambition  to  rise 
above  our  condition  and  circumstances,  to  outshine  our  equals, 
and  vie  with  superiors ;  all  anxious  desire  and  eager  endeav- 
our to  appear  genteel,  and  to  be  thought  so  ;  all  unnecessary- 
extravagance  and  show  even  when  our  income  can  sustain 
it ;  every  thing  in  short  that  evinces  a  disposition  to  be  ad- 
mired by  the  world,  that  looks  like  the  workings  of  a  mind 
more  intent  on  earth  than  heaven,  more  solicitous  to  be  happy 
here  than  to  prepare  for  happiness  hereafter,  is  unquestion- 
ably a  conformity  to  the  world,  forbidden  by  the  precepts  of 
God's  word,  and  the  principles  of  our  profession.  An  ob- 
vious eagerness  to  be  fashionable  in  our  dress,  and  social 
habits  ;  a  wish  to  be  considered  a  person  of  elegant  taste ; 
an  endeavour  to  maintain  intercourse  with  the  gay ;  a  con- 
stant change  and  heavy  expense  to  keep  up  with  the  fluctua- 
tions of  fashion,  are  all  violations  of  the  rule  of  Christianity. 
And  so  also  is  the  too  common  practice  of  bringing  up  chil- 
dren, with  a  far  greater  attention  to  fashionable  accomplish- 
ments, than  genuine  religion.  The  piety  of  their  children 
is  the  last  thing  which  many  who  call  themselves  Christians 
seem  to  think  of  Schools  for  girls  are  selected  with  far 
greater  solicitude  about  the  dancing,  music,  and  drawing 
masters,  and  the  French  teacher,  than  for  the  religious  char- 
acter of  the  establishment ;  and  in  the  education  of  boys, 
Latin,  Greek,  and  the  mathematics,  are  far  more  thought  of 
than  religion. 

Barnes,  of  Philadelphia,  by  Ball,  Paternoster  Row.  This  is  an  incom- 
parably excellent  discourse,  to  which  I  am  indebted  for  many  senti- 
ments and  expressions  of  this  chapter;  and  which  I  most  cordially 
recommend  in  its  present  elegant  and  cheap  form,  to  all  professing 
Christians.  It  is  printed  for  the  pocket,  price  3d.  and  the  profits  are 
given  to  a  charitable  institution.  Professors  !  Buy  it :  Read  it : 
Practice  it. 

11* 


126 


ON    CONFORMITY 


Nor  must  I  pass  over  another  odious  and  criminal  indica- 
tion of  worldly-mindedness  among  professors,  I  mean  the  pre- 
ference which  is  often  given  to  the  sect  with  which  they  will 
unite  themselves,  and  the  congregation  with  which  they  will 
publicly  worship  God,  and  which  is  decided  not  on  the  ground 
of  greater  adaptation  to  personal  edification,  but  of  worldly 
respectability.  A  fashionable  section  of  the  Christian  church, 
and  a  respectable  congregation  of  that  section,  are  among 
the  demands  of  some,  who  would  be  thought  pious  too,  in  the 
present  day.  They  wish  to  go  genteelly  to  heaven.  They 
have  no  objection  to  evangelical  sentiments  now  they  can 
hear  them  from  the  lips  of  a  preacher  whom  the  gay  and  the 
great  flock  to  hear :  and  can  endure  the  most  heart-search- 
ing discourses,  since  they  are  delivered  to  assemblies  in  which 
the  diamond  sparkles,  over  which  the  ostrich  wing  waves, 
to  which  the  silk-worm  has  lent  the  satin  and  the  velvet,  and 
which  the  peer  dignifies  with  the  coronet.  O  who  would  not 
be  religious  when  they  can  join  in  the  same  prayer  or  hymn 
with  the  aristocracy  of  trade  or  of  rank.  Alas,  alas,  such 
professors  had  they  lived  in  the  days  of  "  the  Man  of  Sor- 
rows," the  reputed  son  of  Joseph,  the  carpenter,  who  lived 
on  charity,  and  whom  the  common  people  heard  gladly, 
would  have  been  Jews  and  not  Christians,  for  the  former  had 
the  fashion  on  their  side  :  or  had  they  lived  in  the  days  of  the 
apostles  they  would  never  have  been  the  followers  of  fisher- 
men and  tent-makers,  but  would  have  gone  with  the  patrician 
orders  to  the  temples  of  the  gods. 

Beware  then,  professors,  of  the  love  of  the  world,  even  in 
that  form  of  it  which  appears  most  blameless,  I  mean  making 
it  the  supreme  end  of  life  to  get  money,  though  by  honest  in- 
dustry, and  to  live  genteelly. 

"So  far,"  says  Mr.  Fuller,  "is  the  love  of  the  world  from 
being  the  less  dangerous  on  account  of  its  falling  so  little  un- 
der human  censure,  that  it  is  the  more  so.     If  we  be  guilty 


TO     THE     WORLD.  127 

of  any  thing  which  exposes  us  to  the  reproach  of  mankind, 
such  reproach  may  assist  the  remonstrances  of  conscience, 
and  of  God,  in  carrying  conviction  to  our  bosoms ;  but  of 
that  for  which  the  world  acquits  us,  we  shall  be  exceedingly 
disposed  to  acquit  ourselves. 

"  It  has  long  appeared  to  me  that  this  species  of  covetous- 
ness  will,  in  all  probability,  prove  the  eternal  overthrow  of 
more  characters  among  professing  people,  than  almost  any 
other  sin ;  and  this  because  it  is  almost  the  only  sin  which 
may  be  indulged,  and  a  profession  of  religion  at  the  same 
time  supported.  If  a  man  be  a  drunkard,  a  fornicator,  an 
adulterer  or  a  liar ;  if  he  rob  his  neighbour,  oppress  the  poor, 
or  deal  unjustly,  he  must  give  up  his  pretensions  to  religion ; 
or  if  not  his  religious  connexions,  if  they  are  worthy  of  be- 
ing so  denominated,  will  give  him  up  :  but  he  may  love  the 
world  and  the  things  of  the  world,  and  at  the  same  time  re- 
tain his  character.  If  the  depravity  of  the  human  heart  be 
not  subdued  by  the  grace  of  God,  it  will  operate.  If  a  dam 
be  placed  across  some  of  its  ordinary  channels,  it  will  flow 
with  greater  depth  and  rapidity  on  those  that  remain.  It  is 
thus,  perhaps,  avarice  is  most  prevalent  in  old  age,  when  the 
power  of  pursuing  other  vices,  has  in  a  great  measure  sub- 
sided. And  thus  it  is  with  religious  professors,  whose  hearts 
are  not  right  with  God.  They  cannot  figure  away  with  the 
profane,  nor  indulge  in  gross  immoralities ;  but  they  can  love 
the  world  supremely,  and  be  scarcely  amenable  to  human 
judgment." 

Christians,  I  call  you  to  fight  the  good  fight  of  faith ;  one 
great  part  of  which  is,  to  attack  and  subdue  the  world. 
How  can  you  satisfy  yourselves  that  you  are  the  children  of 
God,  if  this  victory  be  not  gained,  when  it  is  said,  "  whatso- 
ever is  born  of  God,  overcometh  the  world  ;  and  this  is  the 
victory  that  overcometh  the  world,  even  our  faith." — 1  John, 
V.  4.    Renew  the  conflict,  grapple  with  the  foe,  determine  by 


128  ONCONFORMITY 

divine  grace  to  conquer.  Understand  well  the  means  of 
maintaining  the  contest  and  securing  the  victory.  It  is  by 
faith  alone  you  can  become  conquerors.  Losses,  trials,  af- 
flictions, disappointments,  sorrows  will  not  do  it :  these  things 
have  made  men  hate  the  world,  and  flee  from  it,  but  not  con- 
quer it ;  have  broken  their  hearts  in  the  world,  but  not  from 
it ;  and  in  some  instances  have  made  them  cling  the  closer 
to  what  was  left.  It  is  faith  alone,  that  can  really  exalt  the 
Christian  above  the  sphere  of  earthly  things,  and  raise  him 
to  that  lofty  mind  in  which  he  is  so  satisfied  with  the  present 
enjoyment  of  God,  and  the  hope  of  future  glory,  that  he  is 
neither  weary  of  the  world,  nor  fond  of  it.  Keep  faith  in  ex- 
ercise ;  faith,  which  by  truly  believing  in  the  truth  of  the 
gospel  revelation,  realises  the  existence  of  invisible  and  eter- 
nal glory,  and  by  uniting  the  soul  to  God  through  Christ, 
accepts  the  very  blessedness  of  heaven,  as  our  own  ineflable 
portion.  Give  yourselves  more  to  the  contemplation  of 
heavenly  bliss.  Consider  it  is  the  very  object  of  your  voca- 
tion. "  The  God  of  all  grace  has  called  us  unto  his  eternal 
glory." — 1  Peter,  v.  10.  It  was  matter  of  the  apostle's 
thanksgiving  on  behalf  of  the  Thessalonians,  that  they  were 
called  by  his  gospel  "  to  the  obtaining  of  the  glory  of  our  Lord 
Jesus  Christ." — 2  Thes.  ii.  14.  What  a  calling  !  And  yet 
by  allowing  the  world  to  have  such  power  and  influence  over 
us,  we  are  opposing  the  holy,  divine,  and  God-like  purpose 
of  drawing  our  hearts  up  into  heaven,  and  are  pulling  them 
down  to  earth.  Has  God  revealed  to  us  the  heavenly  state, 
set  open  the  very  doors  and  windows  of  the  celestial  temple, 
that  we  might  have  the  lovely  prospect,  as  far  as  we  can  have 
it,  before  us,  and  shall  we  not  behold  it  ?  Does  it  become  us, 
is  it  proper,  that  we  should  not  open  our  eyes  to  heaven, 
when  God  has  opened  heaven  to  us  1  Or  shall  we,  in  effect, 
tell  him,  that  we  are  too  much  occupied  with  the  cares  of 
business,  the  comforts  of  home,  or  the  enjoyments  of  life  to 


TO     THE     WORLD.  129 

attend  to,  or  hope  for  the  revealed  glory?  O  how  few 
thoughts  we  have  of  it,  how  little  we  converse  about  it !  How 
little  does  the  prospect  of  the  exceeding  great  and  eternal 
weight  of  glory  weigh  down  the  griefs  of  our  troubles,  or  the 
joy  of  our  earthly  possessions.  There  it  is,  above  our  heads, 
bright  and  effulgent,  yet  we  are  too  much  taken  with  the 
things  that  are  of  the  earth,  earthy,  to  look  at  it.  "If  one 
should  give  a  stranger  to  Christianity  an  account  of  the  Chris- 
tian hopes,  and  tell  him  what  they  be  and  expect  to  enjoy  be- 
fore long,  he  would  sure  promise  himself  to  find  so  many  an- 
gels dwelling  in  human  flesh,  and  reckon  when  he  came 
among  them  he  should  be  as  amidst  the  heavenly  choir; 
every  one  full  of  joy  and  praise.  He  would  expect  to  find 
us  living  on  earth  as  the  inhabitants  of  heaven,  as  so  many 
pieces  of  immortal  glory  lately  dropped  down  from  above, 
and  shortly  again  returning  thither.  He  would  look  to  find 
every  where  in  the  Christian  world,  incarnate  glory  spark- 
ling through  the  overshadowing  veil ;  and  wonder  how  this 
earthly  sphere  should  be  able  to  contain  so  many  great  souls. 
But  when  he  draws  nearer  to  us,  and  observes  the  course 
and  carriage  of  our  lives,  when  he  sees  us  walk  as  other  men, 
and  considers  the  strange  disagreement  of  our  daily  conversa- 
tion to  our  so  great  avowed  hopes,  and  how  little  sense  of  joy 
and  pleasure  we  discover  ourselves  to  conceive  in  them, 
would  he  not  be  ready  to  say,  '  Sure  some  or  other  (willing 
only  to  amuse  the  world  with  the  noise  of  strange  things,) 
have  composed  a  religion  for  these  men  which  they  them- 
selves understand  nothing  about.  If  they  do  adopt  it  and 
own  it  for  theirs,  they  understand  not  their  own  pretences ; 
they  are  taught  to  speak  some  big  words,  or  to  give  a  faint 
or  seeming  assent  to  such  as  speak  them  in  their  names,  but 
it  is  impossible  they  should  be  in  good  earnest,  or  believe 
themselves  in  what  they  say  or  profess.'  And  what  reply, 
then,  should  we  be  able  to  make  ?     For  who  can  think  any 


130  ON     CONFORMITY 

who  acknowledge  a  God,  and  understand  at  all  what  that 
name  imports,  should  value  at  so  low  a  rate,  as  we  visibly  do, 
the  eternal  fruition  of  his  glory  and  a  present  sonship  to  him 
the  pledge  of  so  great  a  hope.  He  that  is  born  heir  to  great 
honours  and  possessions,  though  he  be  at  great  uncertainties 
as  to  the  enjoyment  of  them,  yet  when  he  comes  to  under- 
stand his  possibilities  and  expectances,  how  big  doth  he  look 
and  speak  ?  What  grandeur  doth  he  put  on  ?  His  hopes 
form  his  spirit,  and  deportment.  But  is  it  proportionably  so 
with  us  1  Do  our  hopes  fill  our  hearts  with  joy,  our  mouths 
with  praise,  and  clothe  our  faces  with  a  cheerful  aspect,  and 
make  a  holy  charity  appear  in  all  our  conversations  ? 

"  Doth  it  not  argue  a  low  sordid  spirit  not  to  desire  and  aim 
at  the  perfection  thou  art  capable  of,  not  to  desire  that  bless- 
edness which  alone  is  suitable  and  satisfying  to  a  reasonable 
and  spiritual  being?  Bethink  thyself  a  little,  how  art  thou 
sunk  into  the  dirt  of  the  earth  ?  Is  the  Father  of  spirits  thy 
father  ?  Is  the  world  of  spirits  thi/  country  1  Hast  thou  any 
relation  to  that  heavenly  progeny  %  Art  thou  allied  to  that 
blessed  family,  and  yet  undesirous  of  the  same  blessedness  ? 
Canst  thou  savour  of  nothing,  but  what  smells  of  earth  ?  Is 
nothing  grateful  to  thy  soul  but  what  is  corrupted  by  so  im- 
pure and  vicious  a  tincture  %  Are  the  polluted  pleasures  of 
a  filthy  world,  better  to  thee  than  the  eternal  visions  and  en- 
joyments of  heaven?  What  art  thou  all  made  of  earth?  Is 
thy  soul  stupified  into  a  clod  ?  Hast  thou  no  sense  with  thee 
of  any  thing  better,  and  more  excellent?  Canst  thou  look 
upon  no  glorious  thing  with  a  pleased  eye  ?  Thy  spirit  looks 
too  like  the  mundane  spirit,  the  spirit  of  the  world.  The 
apostle  speaks  of  it  by  way  of  distinction,  '  We  have  not  re- 
ceived the  spirit  of  the  world,  but  the  spirit  that  is  from  God, 
that  we  might  know  or  see  (and  no  doubt  it  is  desire  that  ani- 
mates that  eye,  it  is  not  bare  speculative  intuition  and  no 
more)  the  things  that  are  freely  given  us  of  God.' — 1  Cor. 


TO    THE     WORLD.  131 

ii.  12.  Surely  he  whose  desire  does  not  guide  his  eye  to  the 
beholding  of  those  things,  hath  received  the  spirit  of  the  world 
only.  A  spirit  that  conforms  him  to  this  world  makes  him 
think  only  thoughts  of  this  world,  and  drives  the  designs  of 
this  world,  and  speak  the  language  of  this  world.  A  spirit 
that  connaturalizes  him  to  the  world,  makes  him  of  a  temper 
suitable  to  it ;  he  breathes  only  worldly  breath,  carries  a 
worldly  aspect,  is  of  a  worldly  conversation.  O  poor  low 
spirit,  that  such  a  world  should  withhold  thee  from  the  desire 
and  pursuit  of  such  glory  !  Art  thou  not  ashamed  to  think 
what  thy  desires  are  wont  to  pitch  upon,  while  they  decline 
and  waive  this  blessedness  ?  Methinks  thy  own  shame  should 
compel  thee  to  quit  the  name  of  a  saint  or  a  man:  to  forbear 
numbering  thyself  with  any  that  pretend  to  immortality,  and 
go  seek  pasture  among  the  beasts  of  the  field,  with  '  them 
that  live  that  low  animal  life,  that  thou  dost,  and  expect  no 
other.'  "* 

Christian  professor,  would  you  then  be  crucified  to  the 
world,  and  have  the  world  crucified  to  you ;  would  you  in- 
deed, and  in  truth,  have  the  spirit  of  the  world  cast  out  of 
you ;  would  you  cease  to  be  characterized  as  minding  earthly 
things,  and  no  longer  bear  the  image  of  the  earthly  upon  your 
soul  as  well  as  upon  your  body,  go  daily  by  sacred  medita- 
tion, to  Mount  Calvary,  and  while  all  the  mysteries  of  redeem- 
ing love,  as  concentrated  in  the  cross,  there  meet  the  eye  of 
faith,  and  the  visions  of  celestial  glory,  seen  most  distinctly 
from  that  spot,  attract  and  fix  the  transported  gaze  of  hope, 
you  will  see  the  beauty  of  the  earth  fade  away  before  you 
amidst  the  splendour  of  a  more  excellent  glory,  and  feel  the 
love  of  the  world  die  within  you,  under  the  power  of  a  stronger 
and  a  holier  affection. 

*  Howe's  "Blessedness  of  the  Righteous." 


133  CONDUCT     OF     PROFESSORS 


CHAPTER  IX. 


ON  THE  CONDUCT   OF   PROFESSORS   IN  RE- 
FERENCE  TO   POLITICS. 

In  attempting  to  settle  the  difficult  question  of  the  extent  to 
which  a  Christian  may  carry  his  active  concern,  in  the  affairs 
of  civil  government,  or  what  are  technically  called  politics, 
two  things  must  be  borne  in  mind  :  First,  that  civil  govern- 
ment and  Christianity,  though  altogether  distinct  in  their  na- 
ture and  design,  are  not  opposed  to  each  other.  The  latter 
acquaints  us  with  our  religious  duties,  or  in  other  words,  how 
we  may  serve  God  here,  and  obtain  eternal  salvation  beyond 
the  grave  ;  while  civil  government  though  sanctioned  and  en- 
forced as  to  its  general  principle  by  the  New  Testament,  is 
altogether,  as  to  its  specific  arrangements,  a  provision  of  hu- 
man skill,  to  secure  tranquillity  and  freedom,  during  our  con- 
tinuance in  the  present  life.  "  Between  institutions,"  says  Mr. 
Hall,  "  so  different  in  their  nature  and  object,  it  is  plain  no 
real  opposition  can  subsist ;  and  if  they  are  ever  represented 
in  this  light,  or  held  to  be  inconsistent  with  each  other,  it 
must  proceed  from  an  ignorance  of  their  respective  genius 
and  functions."  It  is  manifest  then,  that  there  is  nothing  in 
politics  as  such,  that  is  incompatible  with  the  strictest  profes- 
sion of  Christianity.  Secondly  :  It  is  of  importance  to  recol- 
lect the  peculiar  nature  of  that  constitution  or  system  of  civil 
government  under  which  our  lot  is  cast,  and  which  is  of  a 
compound  nature,  including  a  very  large  admixture  and  in- 
fluence of  popular  interference.     The  people,  as  well  as  the 


IN     REFERENCE    TO     POLITICS.  133 

Monarch  and  the  Peers,  are  the  depositaries  of  poHtical  power, 
and  have  a  share  in  the  government  of  the  country.  They, 
by  their  representatives  in  the  Commons,  assist  in  making  the 
laws  by  which  the  realm  is  ruled.  They  have,  therefore,  a 
legal  right  to  interfere,  and  a  right,  which  is  in  fact  in  the 
view  of  the  constitution,  indefeasible.  Their  interference,  when 
constitutionally  exerted,  is  no  stepping  out  of  their  place,  no 
usurpation,  no  invasion  of  the  rights  and  prerogatives  of  the 
rulers.  Things  were  different  when  the  epistles  of  Paul  and 
Peter  were  written.  There  was  but  the  shadow  of  popular 
influence  left  in  the  Roman  government;  the  power  had 
passed  away  from  the  people,  and  they  had  little  or  no  oppor- 
tunity of  intermeddling  with  the  affairs  of  government,  except 
in  the  way  of  insurrection  and  riot,  which,  of  course.  Christi- 
anity forbade,  and  enjoined  upon  those  of  them  who  had  re- 
ceived the  gospel,  a  submission  to  the  powers  that  were.  Its 
injunctions  on  this  subject,  are  strict  and  explicit,  as  may  be 
seen  by  consulting  Rom.  xiii,  and  1  Peter,  ii.  But  surely  those 
passages  can  never  be  justly  stretched,  in  a  free  country,  and 
under  a  government  admitting  of  popular  interference,  to  for- 
bid the  exercise  of  those  rights  with  which  the  subject  is  in- 
vested by  the  constitution.  Even  allowing  that  passive  obe- 
dience, and  unresisting  submission  were  the  duty  of  the  inha- 
bitants of  a  country  that  is  under  a  despotic  government,  it 
cannot  be  proved  that  those  who  are  in  legal  possession  of 
popular  rights,  should  renounce  them,  and  give  up  all  active 
concern  in  civil  affairs.  However  difficult  it  may  be  to  as- 
certain in  what  way  and  to  what  extent  it  would  be  lawful  for 
the  Christian  inhabitants  of  Austria  or  Russia,  to  exert  them- 
selves to  obtain  a  free  government,  and  thus  make  politics  a 
matter  of  practical  solicitude,  there  can  be  no  such  difficulty 
as  to  the  lawful  interference,  lawful  both  in  the  view  of  Chris- 
tianity and  the  constitution,  of  the  Christian  inhabitants  of 
Great  Britain,  for  it  belongs  to  them  of  right. 

12 


134  CONDUCT     OF    PROFESSORS 

But  perhaps  it  will  be  said,  the  question  is  not  about  the 
right  of  an  Englishman's  interference,  for  this  is  allowed  by 
all ;  but  the  expediency  of  a  Christian's  troubling  himself 
about  these  matters.  It  appears  to  me,  that  to  a  certain  extent, 
popular  rights  are  popular  duties.  Every  enfranchised  per- 
son is,  by  his  representative,  not  only  the  subject  of  law,  but 
the  maker  of  law ;  and  it  is  not  only  his  privilege,  but  his 
duty,  to  seek,  constitutionally,  the  repeal  of  bad  laws,  the  im- 
provement of  defective  ones,  and  the  making  of  good  ones. 
As  we  are  governed  by  laws,  and  not  merely  by  men,  it  is 
of  immense  consequence  what  laws  are  enacted ;  and  the 
country,  that  is,  all  present  and  future  generations,  have  a 
claim  upon  every  Englishman,  for  his  influence  in  seeking 
that  our  legislative  code  might  be  as  conducive  as  can  be  to 
the  welfare  of  the  nation.  Is  it  nothing  to  a  Christian — ought 
it  to  be  nothing,  what  kind  of  laws  are  made  ?  Legislation 
takes  cognizance  of  every  interest  he  has  in  the  world,  and 
unless  he  is  to  give  up  all  that  concerns  his  individual  and 
social  rights,  his  domestic  comforts,  and  his  trade,  he  ought 
to  pay  some  attention  to  the  affairs  of  civil  government.  He 
does  not  cease  to  be  a  citizen,  when  he  becomes  a  Christian ; 
nor  does  he  go  out  of  the  world,  when  he  enters  the  church. 
Religion,  when  it  comes  to  his  heart  in  power  and  authority, 
finds  him  a  member  of  society,  enjoying  many  civil  privileges 
and  performing  many  duties,  and  for  which  he  is  not  now  dis- 
qualified, nor  from  which  is  he  released  by  the  new  and 
more  sacred  obligation  that  he  has  undertaken  to  discharge. 
If  we  could  conceive  that  civil  affairs  generally,  are  too 
earthly  for  the  spiritual  nature  that  he  has  now  assumed  to 
attend  to,  there  is  at  least  one  view  of  them  of  transcendent 
importance  to  him,  even  as  a  Christian;  I  mean  their  con- 
nexion with  the  great  subject  of  civil  and  religious  freedom. 
Now,  even  allowing  that  civil  liberty  is  a  subject  too  earthly 
and  too  exciting,  leading  too  often  to  the  arena,  and  disfigur- 


IN     REFERENCE     TO     POLITICS.  135 

fng  our  piety  too  much  with  the  dust  of  political  controversy  ; 
a  subject  which  brings  us  too  much  into  parties  far  removed 
from  the  influence  of  religion  ;  what  shall  we  say  of  religious 
freedom,  a  blessing  so  important  to  the  comfortable  discharge 
of  the  duties  of  our  holy  calling,  and  also  to  the  leisure  and 
opportunity  necessary  for  promulgating  religion  ?  This  is  a 
blessing  worth  infinitely  more  to  us  than  all  our  insular  or 
continental  colonies  in  the  East  or  Western  Indies,  in  Africa 
or  in  America.  This  precious  deposit,  bought  by  the  mar- 
tyr's blood,  and  worth  even  the  price  that  millions  have  thus 
paid  for  it,  is  in  our  keeping  under  God,  and  ought  we  not  to 
watch  it  well  1  We  are  trustees  of  this  benefit  for  all  future 
generations.  But  can  we  keep  it  in  the  absence  of  civil 
liberty  ?  Is  it  to  be  abandoned,  then,  by  those  very  men  who 
most  need  the  blessing,  and  are  most  dependant  upon  it,  for 
their  enjoyment,  and  safety  1 

While,  therefore,  a  professor  is  under  solemn  obligations 
to  be  a  loyal  subject,  or  to  submit  to  the  King,  and  honour  him 
as  the  executive  branch  of  the  constitution  ;  he  is  also  bound 
to  be  a  patriotic  member  of  the  social  body,  by  giving  his 
practical  support  to  the  legislative  branch.  He  is  to  be  obe- 
dient to  the  laws  that  are  made,  but  he  is  also  to  give  his  as- 
sistance in  making  them.  It  is  his  duty  to  give  his  conscien- 
tious vote  for  the  election  of  his  representative  in  his  own 
branch  of  the  legislature;  he  may  join  his  fellow  subjects  to 
petition  for  the  redress  of  civil,  or  ecclesiastical  grievances ; 
and  to  the  extent  of  his  influence,  mildly  and  properly  eX' 
erted,  without  injuring  his  own  piety  and  charity,  or  unne- 
cessarily wounding  the  feelings  and  exciting  the  passions  of 
others,  he  may  endeavour  to  direct  public  opinion  in  favour 
of  what  is  just  and  beneficial.  The  calm,  dispassionate,  char- 
itable, and  conscientious  exercise  of  your  political  rights, 
without  sectarian  bitterness,  and  party  animosity,  in  such 
measure  as  does  not  interfere  with  your  own  personal  reli- 


136  CONDUCT    OF     PROFESSORS 

gion,  and  in  such  manner  as  does  not  wantonly  injure  the 
feelings  of  those  who  are  opposed  to  you ;  which  does  not 
take  you  too  much  from  your  closet,  your  family,  and  your 
shop ;  if  indeed  you  can  thus  exercise  your  rights,  is  quite 
lawful  for  you  as  professors.  These  rules  and  restrictions, 
however,  must  be  imposed ;  for,  without  them  the  subject  will 
be  sure  to  do  you  harm.  A  Christian  must  carry  his  reli- 
gion into  every  thing  and  sanctify  every  thing  he  does  by  it. 
*'  Whatsoever  he  does,  he  must  do  all  to  the  glory  of  God." 
Every  thing  must  be  done  religiously,  done  in  such  a  manner 
that  no  one  shall  say  justly,  "this  is  contrary  to  his  profes- 
sion." His  politics  must  form  no  exception  to  this.  Even  in 
these  he  must  be  guided  by  conscience,  and  his  conscience 
by  the  word  of  God.  He  must  look  well  to  his  motives,  and 
be  able  to  appeal  to  the  Searcher  of  hearts  for  their  purity. 
If  his  attention  to  these  matters,  be  such  as  to  flatten  his  own 
devotional  spirit,  take  him  off  from  his  religious  duties,  or 
diminish  seriously  the  power  of  godliness  and  the  vigour  of 
faith  ;  if  it  fill  his  imagination,  make  him  restless,  uneasy  and 
anxious,  disturbing  the  calmness  of  his  religious  peace  and 
comfort ;  if  it  interfere  more  with  his  business  than  is  good 
for  his  worldly  prosperity,  or  with  his  family  more  than  is 
consistent  with  his  obligations  to  instruct  and  benefit  them  ; 
if  it  injure  his  charity,  and  fill  his  bosom  with  ill-will  and 
hatred  to  those  who  differ  from  him ;  if  it  lead  him  into  politi- 
cal associations,  and  place  him  upon  committees;  if  it  make 
him  looked  up  to  as  a  leader  and  champion  of  a  party ;  if  it 
cause  his  pious  friends  to  shake  their  heads  and  say,  "  I  wish 
he  were  not  quite  so  political ;  "  we  may  be  very  sure,  and  he 
may  be  sure  too,  that  although  it  is  not  easy  to  fix  with  pre- 
cision the  boundary  that  separates  right  from  wrong  on  this 
subject,  he  has  passed  the  line,  and  is  on  dangerous  and  un- 
lawful ground. 

It  is  our  duty  and  interest  at  all  times  to  observe  the  signs 


IN     REFERENCE     TO     POLITICS.  l37 

of  the  times,  and  the  characteristics  of  the  age,  in  order  to 
learn  the  particular  errors  to  which,  in  consequence  of  these 
things,  we  are  more  peculiarly  exposed.  Now  it  cannot  be 
doubted,  that  the  dangers  of  professors  in  the  present  age,  is 
not  to  be  too  little,  but  too  much  interested  in  politics.  Party 
spirit  scarcely  ever  ran  so  high,  and  the  contention  of  oppos- 
ing factions  was  scarcely  ever  more  fiprce,  except  in  times 
of  internal  commotion,  than  it  is  now.  At  such  a  period, 
Christians  of  all  denominations  in  religion,  and  all  parties  in 
politics,  are  in  danger  of  being  too  much  absorbed  by  the  en- 
grossing  questions,  which  are  the  subjects  of  national  agita- 
tion. At  such  a  time,  and  amidst  such  circumstances,  we  are 
all  in  danger  of  being  drawn  into  the  whirlpool,  or  swept 
away  by  the  torrent  of  party  questions,  and  having  our  pas- 
sions far  too  much  engaged  in  the  collision  of  opposing  fac- 
tions. These  subjects,  next  to  trade,  are  likely  to  become 
the  great  business  of  life,  the  theme  of  all  circles,  and  all 
places.  Not  a  few  persons  have  been  so  far  engrossed  by 
them  as  to  neglect  their  business,  and  to  be  ruined  for  life,  and 
still  more  have  lost  their  religion  in  their  poHtical  fervour, 
and  in  the  misery  of  a  backsliding  or  apostate  state  iiave 
cursed  the  hour  in  which  they  neglected  the  concerns  of  eter- 
nity, for  the  struggles  of  the  times. 

Their  thoughts  and  affections  were  so  filled  with  these 
things,  that  they  could  neither  talk  nor  think  of  any  thing 
else;  they  became  members  of  political  clubs;  plunged  into 
the  conflict  of  a  contested  election  ;  became  members  of  the 
committee  of  one  of  the  competitors;  went  all  lengths  in  the 
means  usually  resorted  to  on  such  occasions  for  securing  the 
return  of  their  favourite  candidate;  were  f  und  at  every  po- 
litical dinner  or  meeting,  and  ?.mong  the  most  forward  and 
most  zealous — in  short,  politics  were  the  element  in  which 
they  lived,  moved,  and  had  their  being.  Who  can  wonder 
at  the  result?  Who  is  astonished  at  being  informed  that  sucU 
12* 


138  CONDUCT     OF    PROFESSORS 

men  have  found  their  way  into  the  gazette,  and  that  their 
creditors  had  to  pay  for  the  time  they  devoted  to  this  profit- 
less subject.  What  rehgion  can  live  in  such  a  state  of  mind 
as  this  ?  The  newspaper  supplants  the  Bible ;  the  speeches 
and  writings  of  politicians  have  far  more  interest  for  such 
persons  than  the  sermons  of  the  preacher ;  and  the  attrac- 
tions of  the  public  meeting  far  overpower  those  of  the  devo- 
tional  service ;  spiritual  conversation  is  neither  relished  nor 
encouraged,  and  nothing  permitted,  or  at  least,  welcomed,  but 
the  all-engrossing  subject;  even  the  Sabbath  day  is  not  ex- 
empted from  the  desecration  of  such  topics ;  if  they  do  not 
read  the  newspapers  themselves,  they  inquire  of  those  who 
do,  or  talk  with  those  who  are  as  deeply  engrossed  as  them- 
selves by  the  topic.  Nothing  of  piety  remains  but  the  name, 
and  even  that  has  been  in  some  cases  abandoned.  Such  are 
the  rocks  among  which  many  of  all  parties,  Whigs  and  To" 
ries.  Churchmen  and  Dissenters,  for  I  apply  the  remarks  to 
all,  have  split. 

And  if  it  be  unmeet  even  for  a  Christian  to  be  thus  deeply 
Immersed  in  party  politics,  how  much  more  so  for  a  minister 
of  religion  :  and  it  is  impossible  to  deny  that  too  many  of  all 
denominations  have  been  drawn  from  their  sacred  occupa- 
tions, far  more  than  was  becoming,  by  this  ensnaring  topic. 
I  am  quite  aware  that  there  are  seasons,  when  the  nation 
seems  to  be  in  the  very  crisis  of  its  destiny,  and  when,  there- 
fore, even  the  servant  of  the  Lord,  may  feel  that  his  country 
appeals  to  his  patriotism,  and  asks  him  for  his  help,  and 
when  he  may  scarcely  think  he  is  at  liberty  to  remain 
quiescent  and  inactive:  but  such  seasons  rarely  occur  in 
reality,  though  they  do  more  frequently  in  men's  own 
imaginations.  It  is  indeed  but  seldom  that  the  pulpit  and 
the  hustings  are  compatible  with  each  other,  and  that  the 
minister  of  reconciliation  adds  any  thing  to  his  dignity  or 
usefulness,   by  the  dust  which  he  gathers  up  from  the  arena 


IN     REFERENCE     TO     POLITICS.  139 

of  political  strife.  The  harangue  of  the  public  meeting  gives 
but  little  emphasis  to  the  sermon,  or  but  ill  prepares  those 
who  heard  it  to  listen  to  much  more  solemn  themes  from  the 
same  lips  in  the  sanctuary.  The  minister  of  the  gospel  should 
excite  no  needless  prejudices  in  any  mind,  which  he  is  sure 
to  do  by  becoming  a  violent  political  partisan.  Most  men 
of  all  parties  have  good  sense  enough  to  see,  that  the  clergy 
are  far  more  in  their  place  by  the  bed  of  the  dying,  in  the 
scenes  of  ignorance,  wretchedness,  and  vice,  for  the  purpose 
of  dispensing  knowledge,  holiness,  and  bliss,  than  in  the 
crowd  and  clamour,  the  passions  and  revilings  of  a  political 
meeting.  The  time  that  is  consumed  and  thus  taken  away 
from  the  souls  committed  to  their  care,  is,  perhaps,  the  least 
evil  resulting  from  such  pursuits ;  the  more  serious  mischief 
is  the  influence  of  their  example  upon  others,  and  the  diminu- 
tion of  public  respect  both  for  the  office  and  the  object  of  the 
ministerial  character. 

It  cannot  be  inferred  or  imagined,  I  hope,  from  any  thing  I 
have  said,  that  I  wish  to  detach  the  great  body  of  Christians 
from  all  attention  to  the  affairs  of  the  nation,  or  co-operation 
with  those  who  are  endeavouring  to  give  them  a  right  direc- 
tion. My  object,  in  these  remarks,  is  not  to  neutralize  pa- 
triotic feeling  into  absolute  indifference,  nor  to  paralyze 
healthful  and  well-directed  efforts  for  the  country's  good ; 
but  simply  to  prevent  the  former  from  becoming  malignant, 
or  excessive,  and  the  latter  from  degenerating  into  the  violent 
action  of  political  partisanship.  The  conquest  of  the  world 
which  faith  is  called  upon  to  achieve,  is  not  to  tear  up  patri- 
otism, that  fine  flower  of  humanity,  by  the  roots,  but  to  pre- 
vent its  attaining  such  a  wild  luxuriance  as  would  draw  away 
all  the  vigour  of  the  soil  from  other  and  still  more  important 
plants,  or  would  wither  them  by  the  chilling  influence  of  its 
too  ample  shadow.  "  To  stand  by  as  idle  spectators  of  the 
great  interests  of  the  nation,  would  betray  a  guilty  negli- 


140  CONDUCT     OF     PROFESSORS 

gence  on  our  parts,  at  any  time,  but  especially  at  the  present 
season.  If  men  are  ever  justified  in  turning  aside  from  more 
plodding  pursuits,  to  read  the  page  of  events,  and  to  contem- 
plate the  broad  face  of  empire,  they  are  especially  called  to 
do  so  at  those  critical  periods,  when  the  mists  are  withdraw- 
ing, and  its  features  are  assuming  a  natural  shape."  *  I  do 
not  ask,  I  do  not  wish,  Christians  to  give  up  the  world  into 
the  hands  of  the  wicked,  but  only  to  let  their  interference  be 
that  of  religious  men,  a  calm,  serene,  patriotism  ;  the  more 
effectual,  because  of  its  moderation  and  firmness,  its  conscien- 
tiousness and  sanctity.  Every  man's  opinion  should  be  made 
up,  firmly  held,  publicly  known,  and  consistently  acted  upon, 
without  concealment  or  trimming.  Neutrality  is  no  man's 
glory,  when  great  interests  are  in  jeopardy,  and  great  ques- 
tions concerning  them,  are  in  discussion.  Christianity,  the 
dearest  interest  to  the  heart  of  every  child  of  God,  is,  in  one 
sense,  independent  of  all  the  questions  of  party  politics,  and 
yet,  in  another,  is,  in  some  measure,  as  to  its  progress  at  least, 
affected  by  them  :  and  therefore  demands  such  attention  from 
its  subjects  to  the  affairs  of  nations,  and  only  such,  as  is  com- 
patible with  supreme  regard  to  its  own  pure  laws,  benign 
spirit,  and  heavenly  object.  As  politics,  therefore,  are  not 
sinful  in  themselves,  but  only  in  that  excess  of  attention  to 
them  which  takes  a  man's  time  too  much  from  his  business,  em- 
bitters his  heart  towards  his  neighbour  who  differs  from  him 
in  sentiment,  or  diminishes  his  religious  feeling,  every  one 
must  be  careful  to  observe  that  moderation  which  Christianity 
prescribes  in  this   as  well  as  in  all  other  matters  that  ap- 


*  Eclectic  Review,  April,  1837.  See  a  masterly  article  on  "The 
Progress  of  Reform."  It  will  be  a  deep  disgrace  to  the  Dissenting 
Body  ifthis  periodical  should  be  allowed  to  sink.  It  is  our  own  and  only 
Review,  which  combines  literature  and  religion,  and  ought  to  be  sup- 
ported, and  well  supported  too. 


IN     REFERENCE    TO    POLITICS.  141 

peal  to  our  appetites  and  our  passions.     That  is  evil   to  us, 
which,  either  in  kind  or  degree,  is  evil  to  our  religion. 

Professors  then  should  be  aware  of  their  danger,  and  watch 
and  pray  lest  they  enter  into  temptation.  Let  them  never 
forget  that  they  belong  to  a  kingdom  which  is  not  of  this 
world  ;  that  their  citizenship  is  in  heaven,  and  that  therefore 
they  should  live  as  strangers  upon  the  earth.  As  pilgrims, 
abiding  for  a  short  season  in  a  strange  city,  they  should  be 
willing  to  promote  its  welfare  during  their  temporary  sojourn, 
but  still  with  their  eye,  and  hope,  and  heart,  upon  the  land  of 
their  inheritance.  A  deep  sense  of  the  infinite  importance  of 
eternal  salvation  and  invisible  realities;  a  due  impression  of 
the  shortness  of  time  and  the  uncertainty  of  life ;  together 
with  an  intelligent  consideration  of  the  great  end  of  God  in 
sending  us  into  this  world,  would  repress  all  undue  political 
fervour,  and  teach  us  how  to  act  the  part  of  a  patriot,  without 
neglecting  that  of  a  Christian ;  and  make  us  feel  that  we  were 
not  only  inhabitants  of  a  country,  or  citizens  of  the  world,  but 
subjects  of  the  universe,  and  that  every  inferior  interest  should 
be  pursued  with  a  proper  regard  to  true  religion.  This  we 
ought  ever  to  be  intent  upon  as  our  daily  work,  as  that  alone 
which  can  prepare  us  for  heaven ;  so  that  if  we  were  asked 
at  any  time,  what  we  were  aiming  at,  or  what  we  were  doing, 
we  might  be  able  to  give  this  true  answer,  "  We  are  dressing 
ourselves  for  eternity. "  No  pretext,  however  specious, 
whether  relating  to  our  family  or  our  country,  can  be  a  legi- 
timate excuse  for  neglecting  this  preparatory  process  for  im- 
mortality. Nothing  can  be  conceived  of  more  opposite  to 
the  temper  of  heaven,  the  disposition  of  the  blessed  above, 
which  is  unmingled  holy  love,  than  the  political  spirit,  which 
when  seen  as  it  is  now  too  often  seen,  in  its  most  virulent 
form,  is  the  gall  of  bitterness  and  the  essence  of  malignity. 
If  charity  be  the  crowning  excellence  of  piety,  how  contrary 
to  this  divine  virtue  is  the  present  spirit  of  parties,  which,  like 


142  CONDUCT     OF    PROFESSORS 

a  burning  volcano,  is  perpetually  pouring  from  its  crater  the 
fiery  eruptions  of  envy,  malice,  and  all  uncharitableness. 
Better,  far  better,"  professing  Christians,  never  to  see  a  news- 
paper, nor  know  a  single  fact,  nor  utter  a  syllable  of  politics, 
than  enter  into  the  subject  if  it  must  produce  in  you  such  a 
temper  as  this.  But  it  need  not  produce  it.  There  may  be 
moderation  in  this  as  well  as  in  any  thing  else.  A  man  may 
be  a  religious  patriot  without  degenerating  into  a  malignant 
partisan.  I  cannot  do  better  than  close  this  chapter  with 
another  quotation  from  the  works  of  that  sublime  and  gentle 
spirit,  the  illustrious  John  Howe,  whose  invaluable  memoir, 
as  published  by  Mr.  Rogers,  is  a  "Tract  for  the  Times,"  in- 
deed. *  *  "  And  with  a  proportionate  unconcernedness  should 
they  look  on,  and  behold  the  various  alternations  of  political 
affairs,  no  further  minding  either  the  constitution  or  adminis- 
tration of  government  than  as  the  interest  of  the  universal 
Ruler,  the  weal  and  safety  of  their  prince  or  country  are  con- 
cerned in  them.  But  now  many  under  the  specious  pretence 
of  a  public  spirit,  make  it  their  whole  business  to  inspect  and 
pry  into  these  affairs,  even  with  a  most  meanly  private  and 
interested  one ;  watching  over  the  public  beyond  the  bounds 
of  their  own  calling ;  and  with  no  other  design,  than  to  catch 
at  an  opportunity  of  serving  their  own  turns!  How  many 
that  stand  perpetually  at  a  gaze  in  a  suspenseful  expectation 
how  things  will  go ;  either  joying  or  hoping  to  behold  any 
favourable  prognostics  to  the  party  whereto  they  have  thought 
fit  to  addict  themselves ;  glad  or  desirous  to  see  it  engross 
power,  and  grasp  the  sum  of  things,  not  from  any  sense  of 
duties  towards  God's  vicegerents,  not  from  love  of  justice  or 
study  of  public  advantage,  but  that  the  happier  lot  may  befall 
or  remain  to  themselves.  These  men  are  absorbed  and  swal- 
lowed up  of  the  spirit  of  this  world,  contempered  only  to  this 
sublunary  region,  concorporate  with  the  earth,  so  as  to  par- 
take in  all  its  pangs  and  paroxysms,  and  tremulous  motions. 


IN    REFERENCE    TO     POLITICS.  143 

By  the  beating  of  their  pulse  you  may  know  the  state  of 
things  in  this  lower  world,  as  if  they  were  of  the  same  piece, 
and  had  but  one  soul  with  it.  Let  them  see  times,  and  a  state 
of  things  on  earth  suitable  to  their  genius,  and  you  put  a  new 
life  and  soul  into  them.  Reduce  them  to  despair  here,  and 
(so  little  communion  have  they  with  the  affairs  of  that  other 
country,)  the  most  specious  inviting  representation  that  can 
be  made  to  them  of  the  world  to  come,  hinders  not,  but  their 
hearts  languish  and  die,  and  become  as  stones  within  them. 

••  But  that  lofty  soul  that  bears  about  with  it  the  living  ap- 
prehensions of  its  being  made  for  an  everlasting  state,  so  ear- 
nestly intends  it,  that  it  shall  ever  be  a  descent  and  vouchsafe- 
ment  with  it,  if  it  allow  itself  to  take  notice  what  busy  mor- 
tals are  doing  in  their  (as  they  reckon  them)  grand  negotia- 
tions here  below.  And  if  there  be  a  suspicion  of  an  aptness 
or  inclination  to  intermeddle  in  them  to  their  prejudice,  to 
whom  that  part  belongs,  can  heartily  say  to  it  (as  the  philo- 
sopher to  the  jealous  tyrant,)  '  we  of  this  academy  are  not  at 
leisure  to  mind  so  mean  things  ;  we  have  somewhat  else  to 
do  than  to  talk  of  you.'  He  hath  still  the  image  before  his 
eyes,  of  this  world  vanishing  and  passing  away ;  of  the  other, 
with  the  everlasting  affairs  and  concernments  of  it,  even  now 
ready  to  take  place  and  fill  up  all  the  stage,  and  can  repre- 
sent to  himself  the  vision  (not  from  a  melancholic  or  crazed 
brain,  but  a  rational  faith  and  a  sober,  well-instructed  mind,) 
of  the  world  dissolving,  monarchies  and  kingdoms  breaking 
up,  thrones  trembling,  crowns  and  sceptres  lying  as  neglected 
things.  He  hath  a  telescope  through  which  he  can  behold 
the  glorious  appearance  of  the  supreme  Judge ;  the  solemn 
state  of  his  majestic  person ;  the  splendid  pomp  of  his  magni- 
ficent and  costly  numerous  retinue  ;  the  obsequious  throng  of 
glorious  celestial  creatures,  doing  homage  to  their  eternal 
king ;  the  swift  flight  of  his  royal  guards,  sent  forth  into  the 
four  winds  to  gather  the  elect,  and  covering  the  face  of  the 


144  CONDUCT    OF    PROFESSORS 

heavens  with  then*  spreading  wings ;  the  universal  silent  at- 
tention of  all,  to  that  loud  sounding  trunnpet  that  shakes  the 
pillars  of  the  world,  pierces  the  inward  corners  of  the  earth, 
and  resounds  from  every  part  of  the  encircling  heavens;  the 
many  millions  of  joyful  expectants  arising,  changing,  putting 
on  glory,  taking  wing,  and  contending  upwards,  to  join  them- 
selves to  the  triumphant  heavenly  host ;  the  judgment  seat,  the 
books  opened,  the  frightful  amazed  looks  of  surprised  wretch- 
es ;  the  equal  administration  of  the  final  judgment :  the  ad- 
judication of  all  to  their  eternal  states ;  the  heavens  rolled 
up  as  a  scroll ;  the  earth  and  all  things  therein  consumed 
and  burnt  up ! 

"  And  now,  what  spirit  is  there  any  more  in  him  towards 
the  trivial  affairs  of  a  vanishing  world  ?  how  indifferent  a 
thing  is  it  with  him  who  bears  himself  highest  in  a  state  of 
things  whereof  he  foresees  the  certain  hastening  end.  Though 
he  will  not  neglect  the  duty  of  his  own  place,  is  heartily  con- 
cerned to  have  the  knowledge  and  fear  of  God  more  generally 
obtained  in  this  apostate  world,  and  is  ready  to  contribute  his 
utmost  regular  endeavours  for  the  preservation  of  common 
peace  and  order  in  subserviency  hereto:  yet  abstractedly 
from  these  considerations,  and  such  as  have  been  before  men- 
tioned, he  is  no  more  concerned  who  is  uppermost,  than  one 
would  be  passing  by  a  swarm  of  flies,  which  hath  the  largest 
wings,  or  which  excels  the  rest  in  sprightliness  or  briskness 
of  motion.  And  for  himself^  he  can  insert  this  amongst  his 
most  serious  thanksgivings,  that  while  the  care  is  incumbent 
on  others,  of  watching  over  the  public  peace  and  safety,  he 
may  sit  still  and  converse  with  God  and  his  own  sedate 
thoughts.  How  secure  is  he  in  this,  that  infinite  wisdom 
governs  the  world  !  that  all  things  shall  be  disposed  the  best 
way,  to  the  best  and  most  valuable  ends :  that  an  afflicted 
state  shall  never  befall  unto  good  men,  but  when  it  is  fittest 
and  most  conducible  it  should  do  so :  that  the  prosperity 


IN    REFERENCE     TO     POLITICS.  145 

carnal  appetite  covets,  is  never  denied  them  but  when  it  would 
be  pernicious !  How  calm  is  he  in  the  midst  of  external 
troubles :  how  placid  and  serene  a  spirit  inhabits  his  peace- 
ful breast !  When  all  things  are  shaken  round  about  him, 
he  is  not  shaken.  He  bears  all  sorts  of  troubles :  but  cre- 
ates none  to  others,  nor  is  disturbed  by  any  himself.  But 
they  that  delight  to  see  this  world  rolling  or  fixed,  as  may 
most  serve  their  private  purposes,  and  have  a  perpetual  quar- 
rel with  it,  while  it  looks  not  kindly  upon  them:  their  life  is 
bound  up  in  it,  and  their  pretences  to  another,  are  but  the 
languid  faint  notions  of  what  they  never  heartily  believe  nor 
desire.  Upon  the  whole  matter,  nothing  is  more  agreeable  to 
this  great  reputation,  than  a  steady  restraint  and  moderation 
of  our  passions  towards  things  without  us ;  that  is,  all  the 
several  sorts  of  external  objects  and  affairs,  that  so  variously 
invite  and  tempt  our  observation  and  regard  in  this  our  pre- 
sent state." 


13 


146  ON    BROTHERLY    LOVE 


CHAPTER    X. 


ON    BROTHERLY    LOVE. 

It  is  a  beautiful  remark  of  Mr.  Beverley,  "  That  if  a 
well-instructed  physiologist  were  to  lose  his  way  in  the  path- 
less tracts  of  the  earth,  he  would  nevertheless  be  able  to  di- 
vine the  country  through  which  he  was  wandering,  by  at- 
tentively considering  the  productions  of  the  soil,  and  the  ap- 
pearance of  animal  life  surrounding  him."  The  flowers  that 
grew  in  his  path,  or  the  living  creatures  that  crossed  it, 
would  announce  to  him  in  what  zone  or  empire  he  was  bend- 
ing his  course.  "  So  it  is  in  the  land  of  Emmanuel,  the  de- 
lightful fruit  found  there  and  no  where  else,  is  love.  Chris- 
tian love,  love  in  Christ,  the  divine  agape  of  the  word  of  God, 
the  fruit  of  the  Spirit,  the  evidence  of  the  twice-born  and  re- 
deemed people."  Yes,  it  is  indeed  true,  that  love,  in  the 
Christian  sense  of  the  term,  is  found  no  where  else  beyond 
the  kingdom  of  the  Redeemer,  for  it  grows  in  no  soil  but  that 
of  Christianity  ;  so  that  when  it  is  found,  we  may  assuredly 
pronounce  that  we  have  reached  holy  land  :  but  is  this  plant 
which  is  indigenous  to  the  church  of  Christ  found  even  there 
in  profusion,  in  all  its  bloom,  and  beauty  ?  Ah,  no !  but 
stinted  in  its  growth,  dismantled  of  its  beauty,  and  of  dimin- 
ished fragrance.  I  join  with  the  above  mentioned  writer,  in 
acknowledging  and  lamenting,  that  there  is  far  too  little  of 
this  heavenly  disposition  among  the  members  of  Christ's 
church  upon  earth,  but  I  am  persuaded  that  there  is  more  of 
it  than  Mr.  B.  is  disposed  to  admit.     "  Let  us  suppose,"  he 


ON     BROTHERLY    LOVE.  147 

remarks,  "  that  by  some  unwonted  tribulation  you  are  bowed 
down  with  a  weight  of  sorrow,  and  the  cup  of  tears  were 
given  you  to  drink  in  great  measure — would  you  think  of 
turning  to  that  rehgious  society  of  which  you  are  a  member 
for  counsel  and  sympathy  ?  Do  you  feel  so  bound  to  your 
nominal  brethren,  and  are  you  so  confident  of  the  strength 
of  their  Christian  love,  that  you  have  no  doubt  of  their  affec- 
tionate commiseration  and  tender  support  ?  And  do  you  be- 
lieve they  are  so  anxious  to  fulfil  the  law  of  Christ  accord- 
ing to  the  epitome  of  that  law," — Gal.  vi.  2;  "that  you  feel 
confident  they  will  gladly  bear  your  burden?  Let  every 
one  answer  this  question  according  to  his  experience,  his 
knowledge,  and  his  serious  belief"  And  if  they  were  so  to 
answer  the  question,  myriads  and  myriads  by  tears  of  grati- 
tude and  smiles  of  joy,  would  testify  to  the  kindness  of  their 
brethren  in  Christ,  during  the  dark  and  dreary  season  of  their 
sore  affliction.  But  a  few  hours  before  this  page  was  written, 
I  saw  the  gloom  of  the  poor  man's  sick  chamber  lighted  up, 
and  the  burden  of  his  suffering  alleviated  with  the  sunshine 
of  his  countenance,  as  he  threw  over  the  scene  of  his  sorrow, 
his  willing,  grateful,  and  emphatic  testimony  to  the  love  and 
sympathy  of  his  fellow  members.  "And  am  I,"  he  ex- 
claimed, as  the  tear  sparkled  in  his  eye,  "under  the  protec- 
tion of  the  church?  "  feeling  surprised,  not  at  the  un frequency, 
but  at  the  greatness  of  this  precious  privilege.  And  it  is, 
blessed  be  the  God  of  love,  who  has  breathed  his  own  nature 
into  the  hearts  of  his  own  people,  no  uncommon  reward  of  a 
pastor's  labour,  as  he  holds  his  official  walks  among  the  peo- 
ple of  his  charge,  often  to  listen  to  the  report  they  make  of 
each  other's  love  in  the  spirit.  O  what  blessed  scenes  have 
I  witnessed  of  brotherly  kindness  within  the  wide  circle  of 
my  own  church,  and  rejoiced  over  them  with  thankfulness, 
as  sweet  and  sacred  proofs  that  I  had  not  preached  in  vaifj 


148  ON     BROTHERLY    LOVE. 

the  doctrine  of  redeeming  love,  nor  inculcated  in  vain  the 
necessary  fruit  of  it,  the  love  of  the  brethren. 

Still,  however,  I  sorrowfully  confess,  that  among  profes- 
sors of  every  denomination,  and  my  own  among  the  rest, 
there  is  far,  very  far,  too  little  of  this  God-Jike  temper.  We 
are  all  verily  guilty  concerning  our  brother.  We  had  all 
need  to  go  again  to  the  cross  of  our  dying  Lord,  to  learn  how 
he  has  loved  us  and  how  we  ought  to  love  one  another.  The 
measure  of  tender  affection  with  which  Christians  should  re- 
gard each  other,  is  so  great,  that  what  they  have  done  in 
this  way,  seems  as  nothing. 

See  what  is  said,  and  how  much,  concerning  this  disposi- 
tion in  the  word  of  God.  Scarcely  any  duty  is  enjoined 
with  such  great  frequency,  or  in  so  great  a  variety  of  forms- 
It  is  the  peculiar  law  of  Christ's  kingdom,  "  This  is  my  com- 
mandment that  ye  love  one  another,  as  I  have  loved  you." — 
John,  XV.  12.  It  is  the  identifying  mark  of  Christ's  disciples, 
the  sign  of  their  caste,  the  necessary  and  certain  token  of 
their  discipleship.  "  By  this  shall  all  men  know  that  ye  are 
my  disciples,  if  ye  have  love  one  to  another." — John,  xiii.  35. 
It  is  the  fruit  and  evidence  of  our  regeneration. — I  Peter,  i. 
22,  23.  "  We  know  that  we  have  passed  from  death  unto 
life,  because  we  love  the  brethren." — 1  John,  iii.  14.  It  is 
the  mark  of  spiritual  prosperity  in  a  church. — Eph.  i.  15. 
It  is  the  ground  of  apostolic  eulogium  in  individual  character. 
"  I  thank  God,  making  mention  of  thee  always  in  my  prayers, 
hearing  of  thy  love  and  faith  which  thou  hast  towards  the 
Lord  Jesus  and  all  the  saints." — Phil.  v.  It  is  the  subject 
of  frequent  and  emphatic  apostolic  admonition.  "  Bear  ye 
one  another's  burdens  and  so  fulfil  the  law  of  Christ." — Gal. 
vi.  2.  Nearly  the  whole  of  tho  three  epistles  of  John  were 
written  to  enforce  this  duty.  It  is  dignified  with  the  appel- 
lation of  the  NEW  COMMANDMENT.  Ncw  in  its  kind,  its  model, 
its  strength,  its  motives  •  "  as  X  Jiave  lon^d  you.^^     Moses 


ON    BROTHERLY    LOVE.  149 

enjoined  us  to  love  our  neighbour  as  ourselves ;  Christ  has 
commanded  us  to  love  our  neighbour  in  one  respect,  more 
than  ourselves,  for  we  are,  if  need  be,  "  to  lay  down  our  lives 
for  our  brethren." — 1  John,  iii.  16.  This  love  is  made  the 
test  of  character  at  the  jndgment  day ;  the  want  of  it,  the 
ground  of  condemnation  to  the  wicked,  and  the  possession  of 
it,  the  ground  of  justification  and  approbation  to  the  righteous. 
''Inasmuch  as  ye  did  it.  or  did  it  not,  to  one  of  the  least  of 
these,  my  brethren,  ye  did  it,  or  did  it  not,  to  me." — Matt.  xxv. 
Let  any  man  read  and  study  all  these  passages,  and  mark 
the  vast  importance  which  is  attached  to  brotherly  love,  and 
then  let  him  look  round  upon  the  church  of  Christ,  and  say 
if  it  is  not  yet  lamentably  deficient  in  this  duty. 

We  should  attentively  consider  the  grounds  on  which  this 
love  is  to  be  exercised.  It  is  love  to  the  brethren,  as  such  ; 
iove  to  them  for  God's  sake  and  Christ's  sake — love  to  them 
as  the  objects  of  the  Father's  eternal,  infinite  and  unchange- 
able affection ;  the  purchase  of  the  Son's  agonies  and  blood  ; 
the  workmanship  of  the  Spirit's  grace.  How  dear  the  saints 
are  to  the  heart  of  Christ  and  of  God,  none  can  know  but 
the  infinite  mind  of  God.  This  is  the  ground  of  genuine 
love  to  Christians;  this  is  the  agape  of  the  New  Testament, 
not  an  affection  based  on  sectarian  distinction,  or  party  names; 
for  a  Jew,  a  Mahomedan,  a  Pagan  may  have  this.  If  we 
•can  love  only  Christians  of  our  own  denomination  or  party ; 
if  our  love  be  founded  on  the  Book  of  Common  Prayer ;  or 
on  John  Wesley's  works;  or  on  the  Assembly's  Catechism, 
or  on  adult  baptism ;  it  is  not  the  love  of  the  brethren,  but 
the  love  of  party  ;  and  much  of  this  love  of  party  there  is 
where  there  is  not  one  particle  of  love  to  Christ's  followers  : 
the  ground  of  Christian  love  is  this,  "ye  are  Chriffs;'^  any 
thing  substituted  for  this  or  added  to  it,  turns  our  affection 
into  quite  another  thing.  If  this  single  idea  be  not  of  itself 
enough  to  engage  our  heart  to  any  one,  then  we  have  not 
13* 


150  ON    BROTHERLY    LOVE. 

the  love  of  the  brethren.  If  his  relation  to  Christ  as  one  of 
his  redeemed  people,  one  of  the  members  of  his  body,  anii 
one  who  bears  his  image,  be  not  sufficient  to  attract  our  re- 
gards, except  he  be  one  of  our  own  church  or  denomination  ; 
or  if  though  we  admit  that  he  is  all  this,  we  feel  an  instant 
damp  upon  our  affection,  and  an  alienation  of  heart,  when 
we  are  told  that  he  is  a  Dissenter  or  a  Churchman,  a  Cal- 
vinist  or  a  Methodist,  we  are  either  altogether  wanting  or 
very  weak  in  brotherly  love.  We  may  not  love,  indeed  can- 
not, it  would  not  be  right,  to  love  true  Christians  because  they 
differ  from  us,  but  we  ought  to  love  them  in  spite  of  their  dif- 
ferences. 

The  moral  likeness  of  Christ  is  that  one  object  the  con- 
templation of  which  excites  this  holy  emotion.     Wherever 
we  discover  the  image  of  Jesus,  or  see  a  course  of  action, 
which  evinces  the  possession  of  his  spirit,  there  will  all  the 
sympathies  be  awakened,  the  sensibilities  be  set  in  motion, 
and  the  feelings  cluster  which  may  be  the  elements  of  bro- 
therly love.    Let  me  see  an  individual  of  any  colour,  or  clime, 
or  sect,  who  calls  himself  a  Christian,  and  who  in  his  con- 
duct is  manifestly  governed  by  a  love  to  Jesus,  who  is  culti- 
vating the  heavenly  dispositions,  and  holy  habits  of  the  Gos- 
pel, who  has  embarked  his  heart  in  the  high  interests  in  which 
God  is  engaged,  and  if  I  have  any  brotherly  love  in  me,  I 
see  a  man  who  has  higher  claims  on  my  regard  and  my  sym- 
pathy than  the  mere  natural  relations  of  life  can  command  ; 
"  loving  him  that  begat,  I  love  him  that  is  begotten  of  him." 
Bound  to  the   throne  of  God   by  those   moral  excellences 
which  brighten  his  character  and  make  him  an  object  of  de- 
lightful complacency,  I  am  also  bound  in  affection  to  every 
son  and  daughter  of  Adam,  who  beholding  the  glory  of  God 
as  it  shines  in  the  face  of  Jesus  Christ,  has  been  changed 
into  the  same  image.     And  as  he  is  the  centre  of  attraction 
to  them  all,  and  they  all  alike  love  to  sit  at  his  feet,  and  im- 


ON     BROTHERLY    LOVE.  151 

bibe  his  heavenly  spirit,  so  also  do  they  love  to  contemplate 
the  faintest  reflections  of  his  glory  wherever  visible.  If  I 
were  in  a  foreign  country,  surrounded  by  strangers,  and  saw 
in  different  situations,  and  among  different  people,  the  portrait 
of  a  beloved  and  honoured  father,  I  should  be  intuitively  and 
strongly  drawn  towards  it,  in  whose  house  or  hands  soever 
it  might  be  found  :  and  that  would  be  the  picture  which 
would  have  most  attraction  for  my  heart  which  bore  the 
strongest  resemblance  to  my  beloved  parent,  although  its 
frame  might  not  be  so  elegant  as  that  of  some  others,  and  it 
might  be  in  the  possession  of  one  whom  I  did  not  value  so 
much  as  my  more  intimate  friends.  So  let  me  see  the  image 
of  God  my  Father,  and  Christ  my  Saviour,  whether  in  the 
communion  of  the  Church  of  England  or  of  Rome ;  in  the 
Methodist,  Baptist,  or  Independent ;  I  love  it  for  the  sake  of 
the  divine  original,  and  that  portrait  I  love  best  which  is 
most  like  the  original. 

No  one,  who  is  in  the  possession  of  the  New  Testament,  and 
has  made  himself  well  acquainted  with  its  contents,  can  be 
ignorant  of  the  manner  in  which  this  love  should,  and  does 
operate,  where  it  is  really  possessed.  There  can  exist  no 
mystery  here.  Affection  needs  no  schooling  and  lecturing 
as  to  modes  of  action,  seasons  of  manifestation,  and  means  of 
benefit.  It  is  all  heart  to  feel,  all  mind  to  invent,  all  foot  to 
move,  and  hand  to  administer.  It  may  not  be  amiss,  how- 
ever, to  put  Christians  in  remembrance  of  what  they  owe  to 
their  brethren ;  to  those  especially  with  whom  they  are  asso- 
ciated in  the  bonds  of  immediate  intercourse  and  fellowship. 
They  should  avoid  all  occasions  of  offence  ;  repress  every 
look,  word,  or  action,  that  is  in  the  remotest  degree  calcu- 
lated to  give  pain,  and  consider  their  brother's  peace  of 
mind  as  sacred  as  their  own.  They  should  be  ever  willing, 
ready,  and  even  forward,  to  exercise  the  most  sincere  and 
tender  forgiveness.     To  be  implacable  is  to   be  hke   the 


152  ON    BROTHERLY     LOVE. 

devil ;  to  be  forgiving  is  to  be  like  him  who  prayed  for  his 
enemies,  and  who  was  no  sooner  taken  down  from  the  cross, 
than,  in  a  manner,  he  seemed  to  be  contriving  to  save  them 
that  nailed  him  to  it.  But  what  is  this  to  the  consideration  how 
much  he  has  forgiven  us  ?  To  forgive  a  brother  his  offences 
ought  to  be  the  easiest  and  most  delightful  work  which  a 
Christian  has  to  perform,  considering  what  an  example  he 
has  to  copy  from,  and  what  a  motive  he  professes  to  feel.  It 
is  beautifully  said  by  an  American  preacher,  "  As  the  little 
children  of  one  family,  who  often  in  the  course  of  the  day 
look  angrily  and  feel  soured  towards  one  another,  yet  say, 
•  good  night,'  with  an  affectionate  kiss,  and  in  the  morning 
meet  again  in  love,  so  should  it  be  the  care  of  the  dear  chil- 
dren of  God  to  love  one  another  with  a  pure  heart,  fervently, 
and  from  the  heart  to  forgive  every  one  his  brother  their 
trespasses."  Another  operation  of  brotherly  love  \s  forbear- 
ance with  each  other's  differences  of  opinion,  infirmities  of 
temper,  and  weaknesses  of  faith.  Allied  to  this,  is  a  dispo- 
sition to  avoid  all  rash  judgments.  Love  is  not  censorious ; 
but  is  inclined  to  think  well  of  its  object ;  to  diminish,  ra- 
ther than  magnify,  its  faults ;  and  to  conceal  rather  than  to 
publish  them.  Brotherly  love  will  induce  a  person  to  speak 
the  language  of  admonition,  and  to  administer  reproof ;  but 
in  a  manner  so  gentle,  so  tender,  and  so  humble,  that  the 
object  x)f  it,  unless  he  be  more  of  a  brute  than  a  Christian  or 
a  man,  in  his  temper,  shall  feel  that  a  kindness  is  done  to 
him,  for  which  there  is  a  demand  upon  his  gratitude  and 
affection,  A  tender  sympathy  which  leads  us  to  bear  one 
another's  burdens  of  care  and  sorrow,  is  essential  to  this 
love.  A  sympathy  which,  not  with  impertinent  curiosity, 
but  with  genuine  pity,  inquires  into  the  cause  of  another's 
griefi  to  relieve  it ;  a  sympathy  which  invites  the  confidence 
of  the  mourner,  and  draws  to  its  own  bosom  from  his  oppress- 
ed^ heart,  the  secret  of  the  cloud  that  hangs  upon  his  brow. 


ON     BROTHERLY    LOVE.  153 

*'0h!  there  is  something  that  is  wanting  in  the  church 
here,"  says  the  same  American  preacher,  whose  expression 
I  have  already  quoted,  "  something  which  shall  so  bind  us  to- 
gether, that  when  one  member  suffers,  all  the  members  shall 
suffer  with  it ;  when  any  are  in  bonds,  shall  be  bound  with 
them  :  something  which  shall  bring  us  into  a  dearer  union, 
and  wake  up  within  us  a  more  pure,  refined,  pervading  sym- 
pathy, which  shall  be  touched  with  the  feeling  of  another's 
infirmities,  and  vibrate  to  the  chord  of  wo,  which  is  strong  in 
a  brother's  heart."  Love  will  make  us  regardful  of  the  wants 
«/  our  poorer  brethren!  "For  whoso  hath  this  world's 
goods,  and  seeth  his  bi*other  have  need,  and  shutteth  up  his 
bowels  of  compassion  from  him,  how  dwelleth  the  love  of 
God  in  him  ?  "  In  these,  and  in  every  other  way  in  which 
we  can  show  our  interest  in  the  members  of  Christ,  and  our 
tender  regard  for  their  happiness,  will  brotherly  love  operate 
where  it  exists  in  reality  and  in  vigour.  We  may  now  con- 
template, for  our  edification  and  quickening,  one  or  two 
bright  specimens  of  this  lovely  virtue. 

Read  the  account  preserved  in  the  Acts  of  the  Apostles, 
of  the  scenes  which  followed  the  day  of  Pentecost.  "  Then 
they  that  gladly  received  his  word  were  baptized,  and  the 
same  day  there  were  added  unto  them,  about  three  thousand 
souls.  And  they  continued  steadfastly  in  the  Apostle's  doc- 
trine and  fellowship,  and  in  breaking  of  bread,  and  in  pray- 
ers. And  all  that  believed  were  together,  and  had  all  things 
common ;  and  sold  their  possessions  and  goods,  and  parted  to 
all  men  as  every  man  had  need.  And  they,  continuing  daily 
with  one  accord  in  the  temple ;  and  breaking  bread  from 
house  to  house,  did  eat  their  meat  with  gladness  and  single- 
ness of  heart,  praising  God,  and  having  favour  with  the  peo- 
ple."— Acts,  ii.  41 — 47.  Beautiful  scene  !  Surprising  effects  ! 
Where,  in  all  the  history  of  our  world  was  any  thing  like  it, 
before  or  since  ?     This  was  love.     It  seemed  intended  to 


154  ON     BROTHERLY    LOVE. 

show  forth  at  the  very  origin  of  Christianity  its  mighty  power 
to  subdue  the  selfishness  of  our  nature ;  and  to  set  before 
all  ages  and  all  countries,  an  illustrious  example  of  this 
heavenly  virtue.  I  need  not  ask,  where  is  any  thing  like  this 
now. 

Consult  the  history  of  the  church  in  subsequent  times,  and 
even  amidst  growing  corruption  in  other  things,  and  you  will 
find  some  bright  and  lovely  exhibition  of  this  spirit  of  primitive 
Christianity.  In  the  time  of  Tertullian,  charity  was  pro* 
verbial,  and  it  was  said  of  believers,  "See  how  these 
Christians  love  one  another  ;"  insomuch,  that  the  hea- 
thens, surprised  to  see  an  union  so  affectionate,  ascribed  it  to 
supernatural  causes,  and  imagined  that  some  mysterious  char- 
acters, imprinted  on  their  bodies,  operated  as  a  charm,  and 
inspired  them  with  love  for  each  other.  There  were  mys- 
terious characters,  but  they  were  imprinted  on  the  soul,  not 
on  the  body,  and  the  name  and  image  of  Jesus  were  the 
charm.  Lucian,  a  satirical  Greek  writer  of  the  second  cen- 
tury, satirizing  them,  passed  the  highest  possible  encomiums 
upon  them  when  he  said,  "  It  is  incredible  what  pains  and 
diligence  they  use  by  all  means  to  succour  one  another.  They 
have  an  extreme  contempt  of  the  things  of  this  world.  Their 
legislator  made  them  believe  that  they  are  all  brethren,  and 
since  they  have  renounced  our  religion,  and  worshipped  their 
crucified  leader,  they  live  according  to  his  laws,  and  all  their 
riches  are  common."  This  is  Paganism  bearing  its  testimony 
at  the  shrine  of  Christianity,  to  the  superior  excellence  of 
the  religion  of  the  gospel.  Julian,  the  apostate,  as  he  is 
called,  paid  a  fine  tribute  to  Christianity,  and  its  professors 
of  his  own  times,  when,  in  writing  to  a  heathen  priest,  he 
says,  "  Let  us  consider  that  nothing  has  contributed  so  much 
to  the  progress  of  the  superstition  of  the  Christians,  as  their 
charity  to  strangers.     I  think  we  ought  to  discharge  this 


ON   buotherly   love.  155 

obligation  ourselves.  Establish  hospitals  in  every  place,  for  it 
would  be  a  shame  in  us  to  abandon  our  poor,  while  the  Jews 
have  none,  and  the  impious  Galileans  (thus  he  calls  the 
Christians)  provide  not  only  for  their  own  poor,  but  also 
for  ours."  O  Christianity!  this  is  one  of  thy  brightest  tri- 
umphs, when  this  mahgnant  and  subtle  foe  could  find  no 
better  way  of  attacking  thee  than  by  imitating  thy  virtues  ! 
EusEBiTJs,  an  ecclesiastical  historian  of  the  fourth  century, 
gives  a  striking  proof  of  the  love  of  the  brethren,  in  his 
time,  when  speaking  of  a  plague  which  ravaged  Egypt,  he 
says,  "  Many  of  our  brethren,  neglecting  their  own  health, 
through  an  excess  of  charity,  have  brought  upon  themselves 
the  misfortunes  and  maladies  of  others.  After  they  had 
held  in  their  arms  the  dying  saints,  after  they  had  closed 
their  mouths  and  their  eyes,  after  they  had  embraced,  kissed, 
washed,  and  adorned  them  with  their  best  habits,  and  carried 
them  on  their  shoulders  to  the  grave,  they  have  been  glad 
themselves  to  receive  the  same  kind  offices  from  others,  who 
have  imitated  their  zeal  and  charity."  The  acts  were,  in- 
deed, imprudent  and  improper,  as  Eusebitjs  admits;  but  O, 
the  power  of  love  which  induced  those  acts !  And  then,  as 
to  the  care  of  these  early  Christians  of  their  poor;  of  this  we 
have  a  famous  example  in  the  conduct  of  the  Church  of 
Rome,  in  the  earlier  and  better  period  of  her  history.  The 
Emperor  Decius  demanded  their  treasure.  A  deacon  an- 
swered for  the  whole  church,  and  required  one  day  to  com- 
ply with  the  order  of  the  tyrant.  When  the  term  was  ex- 
pired, he  assembled  all  the  blind,  and  the  lame,  and  the 
sick,  that  were  supported  by  the  church  and  p  inting  to 
them,  told  the  Emperor,  "  These  are  the  riches  of  the 
church,  these  its  revenue  and  treasure.  Such  were  Christians 
once,  in  brotherly  love.  We  have  purified  ourselves,  hap- 
pily, from  many  of  their  errors  and  superstitions,  but  have  we 
not,  in  rubbing  oflfthe  tinsel  of  their  gaudy  decorations,  rasped 


156  ON    BROTHERLY    LOVE. 

away  also  some  of  the  more  substantial  parts  of  their  piety  ? 
Is  there  much,  I  say,  of  this  kind  of  love  in  the  church 
now? 

In  urging  this  divine  love  upon  you,  I  call  upon  you  to 
dwell  upon  your  own  peculiar  principles,  as  voluiitary  socie- 
ties of  Christians,  united  upon  the  ground  of  mutual  know- 
ledge. You  are  not  a  church  formed  by  law,  or  associated 
by  the  mere  circumstance  of  geographical  boundaries,  but  on 
the  principle  of  free  consent,  and  on  an  acquaintance  with 
each  other,  as  those,  who  in  the  judgment  of  charity  are  par- 
takers of  the  like  precious  faith,  and  the  common  salvation. 
Scarcely  any  churches  in  existence  have  such  means  or  mo- 
tives for  brotherly  love  as  yours.  You  know  the  sentiments, 
the  character,  and  even  the  religious  experience  of  those 
whom  you  receive  to  your  communion,  for  you  have  heard 
their  confessions.  And  I  do  not  hesitate  for  a  moment  in 
saying,  that  I  believe  there  is  more  pure  and  practical  love 
among  you,  than,  with  one  solitary  exception,  I  mean  the 
Moravians,  is  to  be  found  in  any  other  denomination :  and 
you  ought  from  the  circumstances  I  have  mentioned  to  have 
more.  But  still  you  have  far,  far,  too  little.  Weigh  all  the 
particulars  I  have  enumerated,  and  say  if  there  is  not  yet  a 
criminal  deficiency  amongst  us  1  And  what  are  the  causes 
of  this  want  of  love  1 

The  external  prosperity  of  the  church,  its  worldly  ease, 
and  unrestricted  religious  liberty  is  one  cause.  In  times  of 
persecution  the  sheep  run  together  ;  but  when  the  dogs  cease 
to  bark,  to  chase,  and  to  worry  them,  then  they  separate 
and  quarrel  with  one  another.  Shall  we  then,  suffer  our 
love  to  each  other  to  grow  cool,  because  we  are  at  ease  in 
Zion?  Is  this  how  we  improve  our  liberty,  and  lempt  God 
to  bind  us  together  by  the  iron  fetters  of  intolerance  ? 

Professors  do  not  properly  consider  the  subject,  nor  dwell 
enough  upon  the  ends  of  Christian  fellowship.     It  is  too  little 


ON     BROTHERLY    LOVE.  157 

thought  of,  or  too  little  studied.  They  do  not  stir  up  their 
hearts  to  love  one  another,  because  they  do  not  properly  con- 
sider how  much  they  are  called  to  the  exercise  of  this  holy 
and  tender  affection. 

The  largeness  of  some  of  our  churches,  might  be  thought 
by  some  to  be  a  cause  of  the  deficiency,  and  I  should  think 
so,  if  It  did  not  exist  in  an  equal  degree  in  smaller  ones.  Still, 
however,  it  must  be  admitted,  that  a  body  of  four,  five,  or 
six  hundred  members  scattered  over  the  whole  expanse  of  a 
large  town  and  neighbourhood,  cannot  have  much  opportu- 
nity for  personal  acquaintance,  and  for  the  interchange  of 
Christian  sympathy.  To  meet  this  case,  there  should  be  a 
more  numerous  eldership  than  usually  exists,  and  district  as- 
sociations and  meetings  of  the  members  should  be  promoted. 
I  am  inclined  to  think,  that  the  deficiency  is  in  many 
cases,  and  in  no  small  measure,  to  be  traced  to  the  pulpit. 
If  the  pastor  be  not  a  man  of  love,  and  a  preacher  of  love ; 
if  he  do  not  both  by  his  sermons  and  his  example,  breathe  a 
spirit  of  affection  into  his  people,  and  labour  to  th6  uttermost 
to  do  so,  there  will  be  a  visible  want  of  this  essential  feature 
of  church  prosperity.  It  has  not  been  with  any  of  us,  per- 
haps, sufficiently  an  object  to  promote  the  love  of  the  breth- 
ren. We  have  preached  doctrines,  experience  and  morality, 
faith  and  hope ;  but  has  charity,  the  greatest  of  the  three 
graces,  been  sufficiently  inculcated  ? 

But  after  all,  the  chief  causes  of  the  deficiency  of  love,  are 
still  to  be  mentioned  ;  and  these  are,  the  want  of  true  love  to 
Christ,  and  a  selfish  worldly  mindedness.  If  we  loved 
Christ  more,  we  should  inevitably  love  one  another  more, 
since  we  love  them  for  his  sake.  If  we  felt,  as  we  ought, 
his  amazing  love  to  us,  we  should  love  him  more  fervently  in 
return  :  and  then,  as  a  necessary  consequence,  we  should  be 
more  tenderly  attached  to  his  people  ;  nor  would  less  worldly- 
mindedness,  more  spirituality  of  mind,  fail  to  be  followed  with 
14 


158  ON     BROTHERLY     LOVE, 

the  same  effect.  The  most  eminent  Christians,  are  most 
tenderly  disposed  towards  God's  dear  children,  and  Christ's 
dear  saints.  A  love  of  riches  or  of  grandeur  is  a  cold  and 
selfish  temper ;  it  concentrates  a  man's  attention  upon  him- 
selfl  and  of  course  withdraws  his  affection  from  the  church. 
The  present  divided  and  alienated  state  of  the  Christian  world 
in  this  country,  is  a  plain  proof,  that  notwithstanding  the  pre- 
valence of  evangelical  sentiment,  love  to  Christ  is  by  no 
means  so  ardent  as  it  appears  to  be.  The  rancorous  feehng, 
amounting  almost  to  malignity,  with  which  some  professing 
Christians  treat  others,  cannot  comport  with  a  high  degree  of 
pure  affection  to  the  Lord  Jesus. 

Permit  me,  then,  to  enjoin  most  earnestly,  an  attention  to 
this  interesting  and  most  important  duty,  a  duty  which  above 
many,  brings  in  the  performance  its  own  reward.  Love  is 
happiness ;  hatred  is  misery  ;  and  selfish  indifference  at  best 
midway  between  both.  And  now  on  this  subject,  alluding  to 
sentiments  already  touched  upon,  I  would  dwell  upon  the  sin-» 
gular  emphasis  which  Christ  lays  on  this  duty  in  the  follow- 
ing injunction,  "  This  is  my  commandment  that  ye  love  one 
another y  Every  leader  of  a  sect  both  among  the  Jews  and 
Heathen,  it  has  been  said,  had  appointed  some  rite  or  spe- 
culative opinion,  the  belief  or  observance  of  which  was  the 
badge  of  distinction  of  his  followers,  and  by  which  they  were 
known  to  be  his  disciples.  Thus  Pharisees,  Sadducees,  Pla- 
tonists,  Pythagoreans,  and  Epicureans,  were  distinguished 
from  each  other.  Each  had  his  leading  principle,  his  fa- 
vourite opinion,  to  which  he  was  warmly  attached,  and  by 
which  his  party  was  easily  known.  With  allusion  to  this 
custom,  the  Saviour  of  the  world,  the  Head  of  the  heavenly 
sect  says  to  his  followers,  "  This  is  my  commandment  that  ye 
love  one  another ;  and  hy  this  shall  all  men  know,  that  ye 
are  my  disciples  ;  if  ye  love  one  another. ^^  "  I  am  incarnate 
love  :  none  have  loved  like  me :  I  am  the  type  and  pattern  of 


ON     BROTHERLY    LOVE.  159 

love ;  and  you  are  the  objects  of  my  love.  If)  therefore,  you 
would  prove  yourselves  the  disciples  of  him  who  came  to 
teach  love,  and  who  taught  it  by  his  example,  you  must  love 
as  /  have  loved,  and  must  love  whom  I  love."  Now  this  in- 
junction and  description  of  our  duty  is  Christ's  law,  and  no 
wonder  that  he  should  attach  such  emphasis  to  it,  considering 
the  state  of  his  own  mind.  The  laws  of  an  absolute  monarch 
are  always  expressive  of  his  character:  emanating  from  his 
own  disposition,  they  bear  the  impress  of  his  heart,  discover 
the  tyrant  or*  the  friend,  and  are  manifestations  of  cruelty  or 
kindness.  What,  then,  might  be  looked  for  from  Christ,  but 
a  law  of  love ;  Ms  laws  for  his  church  came  from  his  heart, 
and  that  heart  was  love.  What  other  king  ever  gave  it  as 
the  badge  of  his  subjects,  or  philosopher  of  his  disciples,  that 
they  should  love  one  another  ?     But  Christ  has. 

There  is  much  even  in  the  Christian  himself,  as  the  object 
of  our  affection,  both  in  what  he  is,  and  what  he  will  be,  to 
kindle,  call  forth,  and  sustain  a  pure  and  exalted  flame.  That 
man,  amidst  ail  his  imperfections,  has  germs  of  immortal 
excellence  in  his  nature,  which  in  the  paradise  above  will 
grow  and  thrive  for  ever.  He  is  an  infant  seraph,  displaying 
at  present  the  ignorance,  and  wilfulness,  and  waywardness 
of  childhood  ;  he  thinks  as  a  child,  he  speaks  as  a  child,  he 
acts  as  a  child,  but  he  is  to  rise  to  the  manhood  of  perfect 
and  heavenly  virtue,  and  put  away  all  childish  things.  He 
is  to  be  holy  as  an  angel,  and  to  run  an  endless  career  of 
spotless  purity.  You  will  see  him  a  perfect  saint,  yea,  a  per- 
fect, living,  everlasting  resemblance  of  Christ ;  as  perfect  as 
a  mirror  is  of  the  sun  whose  dazzling  image  is  reflected  from 
its  polished  and  speckless  surface.  You  will  love  that  man 
for  ever,  and  see  in  him  every  thing  worthy  of  your  love. 
But  this  is  nothing  to  the  other  consideration  of  loving  him 
for  God's  sake,  and  Christ's  sake.  On  that  man  the  mind  of 
God  was   fixed  from  everlasting   ages ;    towards  him  the 


160  ON    BROTHERLY    LOVE, 

thoughts  and  affections  of  the  great  God  were  moving  from 
eternity.    In  him  the  heart  of  Jehovah  finds  its  resting  place. 
That  man  was  in  the  view  of  Jesus,  when  he  was  contemplat- 
ing his  death,  and  his  salvation  was  part  of  the  joy  that  was 
set  before  Christ,  for  which  he  endured  the  cross,  and  despised 
the  shame.     Out  of  love  to  him,  the  Son  of  God  became  in- 
carnate, and  it  was  love  which  sustained    him  amidst  the 
scenes  of  his  humiliation.     Yes,  Christ  loved  him  unto  the 
death  of  the  cross,   and  loved  him  in  death,  and  loves  him 
beyond  death,   and  by  all  his  own  love,  and  all  his  ago- 
nizing method  of  expressing  it,  commends  him  to  our  love. 
Next  to  Christ  himself,  there  is  not  an  object  in  creation 
we  should  love   as  we  do  a  Christian,   for  he  is  not  only 
Christ's  representative,  but  he  is  the  object  of  Christ's  love. 
In  that  Christian  our  heart  meets  Christ's  heart.    O,  what  a 
depth  of  meaning,  and  a  cogency  of  argument,   and  a  force 
of  persuasion,  is  there  in  that  rule  and  motive  of  our  affection, 
for  it  is  both,  ''As  I  have  loved  you"  Who  but  himself  can 
tell  how  that  is?     Who  can  say  how  Christ  has  loved  his 
people?    We  can  see  the  expression,  the  outward  manifesta- 
tion of  it ;  we  can  look  at  the  cross ;  but  who  can  look  into 
the  heart?    Who  can  see  or  understand  the  love  itself? 
"  Jesus  Christ  was  an  incarnation  of  love  in  our  world.    He 
was  love  living,  breathing,  speaking,  acting  amongst  men. 
His  birth  was  the  nativity  of  love ;  his  sermons  the  words  of 
love  ;  his  miracles  the  wonders  of  love ;  his  tears  the  melt- 
ings of  love :  his  crucifixion  the  agonies  of  love ;  his  resur- 
rection the  triumph  of  love."     And  yet  we  are  to  love  one 
another  as  Christ  has  loved  us.     We  cannot  now  feel  the 
full  force  of  this ;  if  we  did,  we  should  be  unfit  for  the  pre- 
sent world ;  the  love  of  kin  and  of  country  would  die  away, 
like  culinary  flames  in  the  blaze  of  the  orb  of  day.    But  this 
full  force  will  be  felt  in  heaven.     All  the  love  of  kin  and  of 
country  will  have  died  with  the  world  in  which  it  ejcisted ; 


ON     BROTHERLY    LOVE.  161 

and  we  shall  see  before  us  not  husbands  and  wives,  parents 
and  children,  brothers  and  sisters,   fellow  church  members, 
and  fellow  subjects ;   but  simply  objects  of  Christ's  love,  who 
were  washed  from  their  sins  in  his  blood,  and  redeemed  by 
his  grace  from  hell,  and  who  are  to  be  for  ever  loved  for  his 
sake.     And  thus  we  shall  love  them.      Every  look  of  com- 
placency we  see  him  dart  upon  them,  instead  of  kindling  envy, 
so  perfect  shall  we  be  in  love,  will  be  fresh  fuel  to  the  flame 
of  our  own  pure  affection  for  them.  My  God,  where  is  this  love 
now  1  Where  do  we  see  any  thing  like  it  ?  A  mong  a  thousand 
other  reasons,  for  a  Christian's  desiring  to  depart  and  be  with 
Christ,  one  is  that  he  might  feel  what  it  is  to  love,  and  be  loved 
for  his  sake  :  to  have  the  mystery  developed,  what  it  is  to  love 
Christ  perfectly,  and  perfectly  to  love  all  his  saints  for  his  sake. 
If  there  be  any  truth  in  all  this,  and  it  be  not  fiction  or 
rhapsody,  yield  to  the  force  of  it,  and  open  your  heart  afresh 
to  the  brethren.    You  have  never  loved  them  as  you  ought ; 
nor  have  you  ever  been  beloved  as  you  have  a  claim  to  be. 
O  what  a  beauty  and  a  power  of  spiritual  excellence,   lie 
hidden  in  the  pages  of  the  New  Testament,  waiting  to  be 
developed  in  some  better  age  of  the  church,  when  the  Spirit 
of  God  shall  be  poured  out  from  on  high.     We  can  imagine 
that  one  of  the  first  acts  of  the  church,  when  it  shall  appear 
on  earth,   having  the  glory  of  God,  will  be  to  collect  the 
books  of  ecclesiastical  history  and  consume  them  to  ashes, 
as  if  ashamed  to  know  how  little  the  Christians  of  other  ages 
had  loved  one  another ;  and  having  destroyed  these  records 
of  their  disgrace,  they  will  send  after  them  into  oblivion,  all 
the  angry  controversies  which  for  so  many  ages  had  seemed 
to  metamorphose  the  sheep  of  Christ  into  wolves,  and  his 
doves  into  vultures.     Christians,  for  the  credit  of  religion, 
for  the  honour  of  your  Redeemer,  and  for  the  good  of  the 
world,  seek  to  recover  in  full  beauty  this  feature  of  ChristiT 
anity,  the  love  of  the  brethren, 
14* 


163  ON     BROTHERLY    LOVE. 

I  close  this  chapter  with  a  passage  from  Mr.  Beverley, 
which  I  recommend  to  the  serious  consideration  of  all  who 
may  read  these  pages. 

"  The  effects  of  Messiah's  reign  are  to  be  something  more 
than  decent  and  comely  in  society ;  they  are  to  be  wonder- 
ful, extraordinary,  miraculous. — '  The  wolf  shall  dwell  with 
the  lamb,  and  the  leopard  shall  lie  down  with  the  kid.'  The 
changes  that  shall  take  place  shall  be  fundamental.  '  Every 
valley  shall  be  exalted,  and  every  mountain  and  hill  shall  be 
made  low.' 

"  But  if  we  think  that  the  church  has  done  her  duty,  when 
she  has  established  a  standard  of  sobriety,  courtesy,  and  hon- 
esty amongst  men,  we  are  grievously  mistaken :  she  has  to 
exhibit  to  the  world  all  her  children  as  one  family,  united 
as  one  close-knit  and  vital  body,  having  one  spirit  and  one 
life ;  bound  together,  not  in  the  ties  of  politeness,  but  of  blood  ; 
not  in  a  treaty  of  civility,  but  in  a  family  compact  of  kindred 
affection.  What  then  are  the  effects  of  this  mystical  union  ? 
Precisely  that  which  is  now  wanting  in  the  churches ;  that 
all  Christians  should  find  their  brethren  in  Christ  really  and 
substantially  their  friends,  protectors,  and  counsellors,  in  time 
of  need,  distress,  and  apprehension :  and  that  the  church  should 
be  a  port  and  refuge  to  the  weary  pilgrims,  who  are  sore  beset 
and  buffeted  with  the  tempest  of  adversity. 

"Christians  are  endowed  with  mighty  privileges,  and  are 
made  partakers  of  the  divine  nature,  that  they  might,  by  the 
resplendent  and  godlike  virtues  of  their  society,  bring  back 
the  glory  of  God  upon  earth,  manifesting  him  as  he  has  mani- 
fested himself  to  them — the  God  of  love.  For  if  we  look 
upon  the  earth,  out  of  the  precincts  of  the  church,  we  find  it 
a  desolation  of  selfishness,  cruelty,  and  hardness  of  heart ; 
a  waste  howling  wilderness  of  sin  and  death  ;  a  habitation  of 
miserable  beings,  who,  without  any  choice  of  their  own,  have 
been  thrust  into  life  for  labour  and  sorrow,  for  vanity  and 


ON     BROTHERLY     LOVE.  163 

vexation  of  spirit,  and  whose  sad  unfriended  condition  has 
led  many  to  entertain  hard  thoughts  of  the  Creator  and  Ruler 
of  such  a  world,  as  if  he  was,  indeed,  the  evil  demiurge  of 
Manichean  theology.  But  Christians,  the  body  of  Christ, 
have  received  a  commission  to  display  the  Creator  in  the 
majesty  and  beauty  of  his  second  creation  ;  to  exalt,  by  their 
faith  and  conversation,  the  Redeemer,  the  Holy  One  of  Is- 
rael ;  and  to  show  that  the  earth  may  be  a  second  paradise 
in  the  light  and  glory  of  the  Sun  of  Righteousness.  They 
have  to  prove  by  the  lovely  operations  of  the  church,  that 
the  second  creation  is  the  work  of  the  same  God,  who,  be- 
ing himself  essential  goodness  and  benevolence,  did,  at  the 
first,  suffer  the  plenitude  of  his  felicity  to  overflow  in  thou- 
sands of  channels,  receiving  from  none,  but  imparting  to  all 
the  joys  and  wonders  of  the  first  creation ;  and  though  an 
enemy  has  embittered  the  channels,  and  introduced  a  curse 
where  there  was  a  blessing,  and  sorrow  where  there  was  joy, 
and  sin  where  there  was  innocence,  and  death  where  there 
was  life ;  and  though  the  earth  is  filled  with  wicked  men, 
who,  by  their  active  crimes,  plunge  their  fellow-creatures 
into  distress,  or,  with  pitiless  apathy,  pass  them  by  unheeded, 
when  distress  is  breaking  their  hearts ;  yet  the  church,  the 
nation  of  ransomed  saints,  have,  in  the  Gospel,  and  through 
the  unction  that  teaches  all  things,  received  so  excellent  a 
plan  for  a  universal  restitution,  that  if  they  did  but  exactly 
follow  that  plan,  and  hearken  to  the  instructions  they  have 
received,  all  evils,  excepting  disease  and  death,  would  dis- 
appear from  amongst  men,  and  the  astonished  world,  in  an 
acclamation  of  surprise  and  gratitude  would  cry  out,  'Be- 
hold !  again,  the  God  that  made  all  things,  and  pronounced 
them  to  be  good.' 

"  First  of  all,  then,  harmony,  peace,  and  perfect  friendship 
must  be  conspicuous  in  the  church  :  it  must  be  seen  that 
Christians  love  one  another ;    that  their  union  is  a  wonder- 


164  ON    BROTHERLY    LOVE. 

working  phenomenon,  which  no  wisdom  of  the  world  can 
counterfeit ;  that  the  gates  of  the  Christian  enclosure  open 
into  the  sanctuary  of  love  ;  that  a  man — that  is,  Christ  in  his 
human  nature  joined  to  his  brethren,  and  they  in  him — is  a 
*  hiding  place  from  the  wind,  a  covert  from  the  tempest ; '  that 
when  the  storm  is  raging  in  all  the  world  besides,  there  is 
peace  there ;  that  every  believer  is  the  brother  of  every  be- 
liever ;  that  they  are  all  concerned  in  the  temporal  welfare 
of  their  brethren,  and  all  deeply  interested  in  their  final  and 
everlasting  salvation. 

"  But  is  it  so  at  present  ?  alas  !  let  any  one  who  is  tho- 
roughly acquainted  with  the  churches  give  the  melancholy 
answer  !  There  are,  indeed,  Christian  societies  wherein  the 
poor  are  treated  with  kindness  and  sympathy  ;  or,  in  some 
places,  a  few  of  the  church-members  are  united  in  a  pious 
friendship  ;  and  brotherly  love,  as  far  as  it  extends,  produces 
happy  effects ;  but,  generally  speaking,  there  is  a  sad  dis- 
tance between  the  brethren.  They  know  not  one  another 
in  the  bonds  of  the  Gospel ;  they  are  estranged  by  the  cold 
and  distant  formalities  of  the  ceremonious  world ;  they  are 
either  too  intent  on  the  pursuit  of  their  own  interest,  or  too 
deeply  embedded  in  the  well-lined  nest  of  opulent  selfishness, 
to  care  for  the  labour  and  the  sorrows,  the  beauty  and  edifi-* 
cation  of  the  church." 


THE     INFLUENCE    OF    PROFESSORS.  165 


CHAPTER    XI. 


THE  INFLUENCE  OF  PROFESSORS. 

Amongst  the  various  talents  with  which  God  has  en- 
trusted us,  and  for  the  use  of  which  a  strict  account  will  be 
required  at  the  day  of  judgment,  injluence  sustains  a  very- 
high  place.  Made  for  society,  and  placed  in  the  midst  of  it, 
we  are  always  acting  upon  others,  and  being  acted  upon  by 
them  :  a  solemn  consideration,  which  we  should  never  forget 
for  a  single  hour.  This  applies  universally  ;  we  are  all  per- 
petually sending  forth,  and  receiving  influence.  Our  spheres 
of  operation  are  of  very  different  dimensions,  enlarging,  of 
course,  according  to  the  number,  publicity,  and  importance 
of  the  relations  in  which  we  stand  to  the  social  system ;  but 
ail  persons,  not  excepting  the  poor  widow  in  an  alms-house, 
have  a  circle  within  which  they  move,  and  of  which  they  are 
the  centre.  Least  of  all  can  it  be  supposed  that  the  profes- 
sor of  religion  is  without  influence.  Consider  what  it  is  he 
professes  in  the  way  of  privilege  ;  that  he  is  a  member  of 
Christ,  a  child  of  God,  a  candidate  for  immortality,  an  heir 
of  glory  : — in  the  way  of  duty ;  that  he  is  a  saint,  a  lover 
of  God,  an  imitator  of  Christ,  a  friend  of  man,  the  law  of 
God  incarnate,  a  living  comment  on  the  Bible,  the  religion 
of  the  New  Testament  embodied.  Such  a  man  must  have 
mfluence  of  some  kind.  He,  from  the  very  nature  of  his 
character  and  avowed  principles,  must  be  acting  upon  others 
for  good  or  for  harm.  Whoever  is  negative,  it  cannot  be 
such  a  person.  Think  also  of  the  kind  of  influence  he  ex- 
erts ;   it  is  not  literary,  it  is  not  political,  it  is  not  scientific,  it 


166  THE     INFLUENCE     OP 

is  not  merely  moral — but  it  is  spiritual,  it  is  religious.  It  is 
an  influence  not  for  time  only,  but  for  eternity ;  not  for  earth 
merely,  but  for  heaven  or  hell.  It  is  an  influence  which  will 
in  some  instances  go  before  him  into  eternity,  and  in  others 
it  will  outlive  him  on  earth,  and  then  follow  him  into  his 
everlasting  inheritance  of  torment  or  of  bliss,  in  the  torment 
or  bliss  of  those  to  whose  ruin  or  salvation  he  has  been  ac- 
cessory ;  he  is  ever  and  every  where  aiding  men  to  perdi- 
tion, or  to  glory.  Whether  he  intends  it  or  not ;  whether 
he  considers  it  or  not ;  he  is  sending  out  an  influence  which 
either  withers  or  nourishes  the  interests  of  immortal  souls. 
How  much  then  does  it  become  him,  to  consider  well  his  mo- 
mentous situation,  and  the  account  he  shall  have  to  render  at 
last  for  the  results  of  his  conduct. 

First — I  shall  consider  the  influence  of  professors  upon 
each  other. 

This  may  be  applied  either  to  the  members  of  the  same 
church,  to  those  of  different  churches  of  the  same  denomina- 
tion, or  to  those  of  different  denominations.  As  regards  the 
first,  it  cannot  be  questioned  or  unnoticed,  that  they  act  pow- 
erfully on  each  other.  The  word  of  God  abounds  with  re- 
marks, precepts,  and  examples,  which  imply  this.  We  have 
the  excellences  and  faults  of  the  saints  set  before  us,  that  we 
may  avoid  the  one  and  imitate  the  other :  we  are  called  up- 
on to  let  our  light  shine  before  men ;  to  provoke  unto  love 
and  good  works  ;  to  do  good  to  all ;  to  edify  one  another. 
This  reciprocal  influence  of  professors  may  be  seen  exempli- 
fied as  well  as  proved,  in  various  points  of  view ;  such  for 
instance  as  the  following  : 

In  their  spirituality  and  heavenliness  of  mind.  Religion 
is  not,  as  you  know,  a  mere  round  of  ceremonies,  or  a  mere 
set  of  opinions ;  it  is  a  state  of  holy  affection,  a  principle  of 
divine  life  in  the  soul ;  it  is  faith,  hope,  love  ;  a  minding  of 
the  things  of  the  Spirit :    righteousness,  peace,  and  joy  in  the 


PROFESSORS.  167 

Holy  Ghost.  It  is  evident,  therefore,  that  those  who  profess 
it,  must  be  always  doing*  something  to  raise  or  depress  each 
other's  piety,  fanning  or  damping  the  flame  of  each  other's 
divine  love.  One  lively,  ardent,  active  Christian  is  a  bless- 
ing to  the  circle  in  which  he  moves,  and  sometimes  to  the 
whole  church  of  which  he  is  a  member.  His  prayers  at  the 
meetings  for  social  devotion,  and  his  conversation  in  the  com- 
panies of  Christian  friends,  tend  not  only  to  stop  the  spread- 
ing lukewarmness  of  many  others,  but  to  kindle  a  similar 
spirit  to  his  own  in  the  hearts  of  those  with  whom  he  asso- 
ciates. He  keeps  up  the  spiritual  atmosphere  of  the  church, 
and  makes  it  genial  and  reviving.  While  on  the  other  hand^ 
one  worldly-minded,  political,  convivial  professor,  whose  spir- 
itual affections,  if  not  wholly  extinguished,  are  smouldering 
under  a  heap  of  earthly  cares  and  tastes,  depresses  and  chills 
the  piety  of  all  who  come  near  him.  He  is  a  hinderance.  to 
religious  conversation,  an  interruption  to  the  communion  of 
saints,  and  an  extinguisher  upon  the  devotion  of  a  party. 
However  profitable  the  intercourse  of  the  company  may  have 
been  before  he  entered  the  room,  he  soon  contrives  by  anec- 
dote, politics,  or  business,  to  turn  the  current  into  some  low 
and  earthly  channel.  It  is  of  immense  consequence  that 
we  should  all  consider  this  subject ;  that  we  should  ask  the 
question  of  ourselves,  "  what  would  I  wish  the  church  to  be 
to  which  I  belong ;  would  I  have  it  resemble  that  of  Phila- 
delphia, which  the  Lord  accused  of  nothing  bad,  or  that  of 
Laodicea,  which  he  did  not  praise  for  any  thing  good  1  What 
I  wish  the  church  to  be,  that  by  divine  grace  will  I  seek  to 
be  myself;  for  that  in  fact  which  1  am  in  my  spirit  and  tem- 
per, that  am  I  in  reality  seeking  to  make  the  whole  body." 

It  has  not,  I  believe,  unfrequently  occurred,  that  young 
converts  in  the  ardour  of  their  first  love,  and  while  much  un- 
acquainted as  yet,  with  what  is  called  the  religious  world, 
have  looked  upon  the  church  of  Christ  as  a  sacred  enclosure, 


169  THE     INFLUENCE     OF 

within  which  dwelt  scarcely  any  other  than  a  kind  of  hea- 
venly inhabitants ;  as  a  sort  of  vestibule  to  the  temple  above, 
where  as  these  blessed  spirits  were  putting  off  their  earthly 
affections,  and  preparing  to  enter  into  the  presence  of  their 
divine  Redeemer,  they  could  think  or  speak  of  little  else  than 
the  glory  that  awaited  them ;  and  by  whom  every  addition 
to  their  number  would  be  hailed  with  delight,  and  welcomed 
as  an  accession  to  the  fervour  of  their  piety.  In  such  soci- 
ety, these  novices  expected  soon  to  attain  to  the  full  maturity 
of  the  Christian  character,  and  ripen  into  the  greatest  per- 
fection attainable  on  earth.  They  anticipated  the  sweetest 
and  holiest  intercourse,  an  almost  unearthly  spirituality,  and 
an  uninterrupted  strain  of  religious  conversation  in  the  com- 
munion of  saints — but  alas  !  what  a  woful  disappointment  did 
the  reality  produce;  in  the  sacred  enclosure  they  found 
worldly-minded  professors,  almost  as  intent  upon  things  seen 
and  temporal,  as  any  they  had  left  without  the  gates;  in  the 
vestibule  of  heaven,  they  beheld  men  and  women  covered 
with  the  dust,  disordered  with  the  anxieties,  and  given  up  to 
the  enjoyment  of  earth.  They  saw  little  but  the  world  in 
conduct,  and  heard  little  else  in  conversation.  A  cold  chill 
fell  upon  their  hearts,  which  seemed  at  once  like  a  frosty  at- 
mosphere acting  upon  a  newly -exposed  plant,  to  check  the 
ardour  of  their  religious  affections  ;  and  even  they,  lately  so 
fervent,  soon  sunk  and  settled  down  into  the  lukewarmness 
of  those  among  whom  they  had  come  to  dwell.  It  is  true 
they  expected  too  much ;  they  had  formed  a  standard  for  the 
church  militant  too  nearly  approaching  that  of  the  church 
triumphant:  but  still,  even  persons  with  a  more  correct 
knowledge  of  professing  Christians,  and  with  more  sober  ex- 
pectations of  what  was  to  be  derived  from  them,  have  upon 
coming  among  them  experienced  much  less  of  the  benefits 
of  fellowship  than  they  expected.  This  should  not  be. 
Happily  it  is  not  always  thus.     In  our  churches  are  to  be 


PROFESSORS.  169 

found  some,  who  by  their  knowledge,  piety,  and  experience, 
are  nursing  fathers  and  mothers  of  the  young  Christian,  and 
who,  by  the  blessing  of  God,  breathe  into  him  their  own  spirit. 

Our  influence  upon  each  other,  is  very  great  in  promoting 
or  discouraging  an  attendance  upon  the  means  of  grace, 
especially  on  iveek  days.  A  diUgent  and  constant  resort  to 
the  house  of  God,  both  for  hearing  the  word  and  social  pray- 
er, is  of  incalculable  importance  to  the  spirit  of  piety.  If  we 
would  grow  in  grace,  and  keep  up  the  principle  and  exercise 
of  faith,  we  must  avail  ourselves  of  all  possible,  or  at  least, 
attainable  helps.  An  irregular  attendant  upon  these  advan- 
tages discourages  others,  lends  the  influence  of  his  example 
to  dissuade  them  from  going  to  the  place  of  instruction,  and 
says  to  them,  in  effect,  "  there  is  no  need  of  so  much  dili- 
gence." Fearful  is  the  injury  thus  done,  and  especially  by 
deacons  and  leading  members,  when  they  are  inconstant. 
On  the  contrary,  how  influential  for  good,  is  he  whose  place 
is  never  vacant,  who,  as  he  passes  the  house  of  the  less  regu- 
lar attendant,  says,  by  his  example,  "  come  with  us ;  "  and 
who,  as  he  meets  a  negligent  brother  in  the  street,  causes  him 
to  turn  and  accompany  him  to  the  house  of  God. 

Our  morality  is  materially  affected  by  each  other.  I  need 
not  say  how  refined,  how  pure,  how  rigid,  are  the  morals  of 
the  New  Testament,  forbidding  not  only  the  outward  act,  but 
also  the  inward  feeling  of  sin;  commanding  not  only  whatso- 
ever things  are  true,  pure,  just  and  honest,  but  also  whatso- 
ever things  are  lovely  and  of  good  report.  A  professing 
Christian  should  be  not  only  eminent  in  the  church  fjr  his 
piety,  but  as  eminent  also  in  the  world  for  his  morality.  We 
should  excel  tiie  worldling  on  his  own  ground  ;  who  is  apt  to 
boast  of  his  morals,  while  he  sneers  at  us  for  our  piety.  IVd 
then,  should  be  above  and  beyond  him,  in  this  respect.  His 
summit  should  be  our  lowest  level ;  his  goal  should  be  our 
starting  place.  It  is  evident,  notwithstanding  the  boast  of 
15 


170  THE    INFLUENCE     OF 

some,  that  morals,  so  far  as  truth,  honesty,  and  justice  are 
concerned,  are  at  a  very  low  ebb  in  the  world,  and  I  am 
alarmed  and  concerned  lest  the  tide  should  sink  in  the  church. 
The  loose  maxims,  and  looser  practices,  of  modern  trade,  are 
finding  their  way  among  professed  Christians,  and  principles 
are  now  adopted  and  acted  upon,  which,  if  tested  by  the  word 
of  God,  cannot  be  justified  ;  and  yet  they  extensively  prevail. 
Here  again,  the  reciprocal  influence  of  believers  is  great,  and 
dangerous.  Had  the  church  from  the  beginning,  taken  its 
stand  upon  the  scriptures,  and  repudiated  every  thing  con- 
demned by  that,  there  would  not  have  been  exhibited  in  the 
practices  of  modern  professors,  such  a  mass  of  questionable 
conduct  as  we  are  often  pained  to  behold.  One  Christian 
makes  a  small  deviation  from  the  "  whatsoever  things  are 
lovely; "  another  sees  it,  and  goes  a  step  further,  to  infringe 
upon  the  "whatsoever  things  are  of  good  report; "  a  third  is 
emboldened  by  their  sanction  to  neglect  the  "whatsoever 
things  are  true; "  and  so  the  matter  goes  on.  Some  things 
are  avoided  as  long  as  they  are  confined  to  the  world  ;  but 
once  seen  in  the  church,  they  are  practised  under  the  con- 
sideration that  if  not  actually  right,  they  cannot  be  far  wrong, 
if  done  by  professors.  Thus  the  church  goes  on  lowering 
the  standard  of  morals,  and  corrupting  itself.  A  Christian 
ought  to  tremble  at  the  idea  of  venturing  one  single  step  be- 
yond the  hne  of  propriety,  and  especially  in  any  new  case  of 
commercial  casuistry;  for  there  are  among  his  brethren, 
many  waiting  first  to  imitate  him,  and  then  to  plead  his  ex- 
ample for  going  one  step  farther  than  he  did.  Thus  he  acts 
the  part  of  Jeroboam,  the  son  of  Nebat,  of  whom  it  is  so 
emphatically  and  repeatedly  said,  "  he  made  Israel  to  sin." 
One  single  act  of  doubtful  morality  performed  by  a  professing 
Christian,  may  be  observed  by  many,  and  copied  by  some, 
who,  till  that  time,  never  questioned  its  sinfulness ;  and  who, 
from  that  moment,  felt  all  the  safeguards  of  their  character, 


PROFESSORS.  171 

all  the  defences  of  their  integrity  give  way  before  the  influ- 
ence of  one,  wliom  they  had  been  accustomed  to  look  up  to, 
not  only  as  an  older  and  a  wiser,  but  also  a  holier  Christian 
than  themselves;  till  at  length,  they  went  on  from  one  state 
of  delinquency  to  another,  till  they  made  shipwreck  of  faith 
and  a  good  conscience  together.  On  the  contrary,  how  noble, 
how  honourable,  and  how  useful  is  the  man,  whose  stern  and 
steadfast  integrity  stands  firm  amidst  the  shifting  and  fluctu- 
ating tides  of  modern  commerce,  and  commercial  devices 
like  a  rock  against  the  billows  and  currents  of  the  ocean. 
There  he  is  among  his  breihren,  the  relic  of  a  juster  and 
more  honourable  age,  the  type  of  what  a  Christian  trades- 
man should  be,  and  the  means  of  still  restraining  others  prone 
to  wander  within  the  boundaries  of  truth  and  honesty. 

Nor  is  our  influence  upon  each  other  inconsiderable,  as 
regards  zeal  and  liberty.  There  are  few  things  to  which 
the  remark,  that  men  move  more  by  imitation  than  convic- 
tion, is  so  applicable  as  it  is  to  these.  "  What  will  others 
do,"  is  the  question  often  asked,  instead  of  what  ought  1  to 
do  ?  Let  a  plan  be  presented  to  them  of  some  new  effort  for 
extending  the  Redeemer's  kingdom  in  the  world  ;  some  fresh 
and  just  demand  upon  the  energies  and  property  of  his 
friends,  and  instead  of  examining  its  merits,  they  scrutinize 
its  supporters— instead  of  reading  the  prospectus,  they  run 
over  the  list  of  contributors — instead  of  saying  to  themselves, 
what  ought  I  to  do,  they  ask  the  bearer  what  their  neigh- 
bours have  done.  This  is  a  shameful  way  of  supporting 
God's  cause,  and  yet  it  is  far  too  extensively  prevalent. 
What  responsibility,  therefore,  does  it  entail  on  professors, 
first  to  give  their  names,  since  names  are  arguments  and  re- 
commendations :  and  next  to  couple  with  their  names,  a  libe- 
ral and  proportionate  donation ;  proportionate  to  the  merits 
of  the  cause,  and  proportionate  also  to  their  own  station  and 
jne^ns  of  assisting  it.     Especially  does  this  prove  the  respon? 


172  THE     INFLUENCE     OF 

sibility  o^ricli  professors.  Their  contributions  fix  the  scale 
of  donations,  and  determine,  in  effect,  whether  much  or  little 
shall  be  done.  They  open  or  close  the  hearts  and  hands  of 
the  rest;  they  cause  the  stream  of  liberality  to  flow  full  and 
rapidly,  or  to  stagnate;  they,  in  many  cases,  determine 
whether  the  scheme  shall  succeed  or  fail.  There  are  fre- 
quently to  be  found  liberal  minds  who  devise  liberal  things, 
but  who,  on  being  informed  that  some  richer  neighbour  had 
done  much  less  than  they  intended  to  do,  are  prevented  from 
fulfilling  their  own  purposes  although  they  know  they  are 
within  their  ability,  because  it  would  appear  cither  like  osten- 
tation or  ambition,  to  surpass  one  so  much  better  able  to  give 
than  themsi  Ives;  and  thus  the  cause  of  Christ  is  doubly  rob- 
bed, by  covetousness  on  the  one  hand,  and  unsanctified  mo- 
desty on  the  other.  Away  with  such  unsanctified  modesty  : 
let  each  man  accomplish  the  desires  of  his  own  heart,  and 
obey  the  dictates  of  his  own  conscience,  regardless  of  the 
conduct  of  the  rich  niggard,  remembering  that  his  example 
may  work  upward,  and  shame  him  out  of  his  detestable 
covetousness. 

Members  of  different  churches  of  the  same  order,  do  each 
other  much  good,  by  cultivating  friendly  intercourse,  by  re- 
ciprocal interest  and  sympathy,  and  by  good  neighbourhood 
and  co-operation ;  or  much  harm  by  a  spirit  of  alienation 
and  hostility,  of  envy  and  jealousy,  of  detraction  and  divi- 
sion. Yes,  different  communities  act  upon  each  other,  as 
well  as  diflferent  individuals  in  the  same  community;  and 
this  not  only  in  the  way  I  have  already  glanced  at,  but  in 
many  others.  The  Apostle  tells  us  that  even  in  primitive 
times,  the  zeal  and  liberality  of  one  society  provoked  ano- 
ther to  love  and  good  works;  and  he  actually  proposed 
the  example  of  one  church  for  the  imitation  of  the  rest. 
Every  community  of  Christians  has  an  influence  upon  others, 
and  an  influence  of  course  in  the  ratio  of  its  magnitude. 


PTLGFESSORS,  173 

wealth,  and  publicity.  This  is  a  circumstance  which  ought 
to  be  well  and  solemnly  considered  by  all  large  and  affluent 
congregations,  whether  in  London  or  in  the  country.  They 
are  to  the  church  at  large  what  the  places  in  which  they 
are  located  are  to  the  empire.  The  metropolis,  other  cities, 
and  large  towns,  give  the  tone,  in  a  great  measure,  to  the 
smaller  towns  and  villages.  Hence,  lukewarmness,  worldly- 
mindedness,  and  covetousness,  in  the  larger  churches,  are 
almost  sure  to  infect  others  ;  while  their  spiritual  life,  activity, 
and  liberality,  are  very  likely  to  be  communicated  to  the 
body,  of  which  they  are  the  greater  limbs. 

In  reference  to  the  reciprocal  influence  of  professors  of 
different  denominations,  far  more  jnight  be  said  than  can  be 
said  in  this  chapter.  They  must  and  do  act  upon  each  other, 
and  that  powerfully  too.  The  knowledge  and  piety,  the 
love  and  zeal  of  one  section  of  the  Christian  church  can  no 
more  be  confined  within  the  pale  of  its  communion,  than  the 
air  it  breathes,  or  the  light  it  enjoys  :  nor  are  the  bad 
influences  of  party  spirit,  sectarian  bitterness,  and  political 
animosity,  more  likely  to  be  pent  up  within  the  community 
that  indulges  them,  than  the  pestilential  miasmata  of  a  con- 
tagious epidemic  within  the  house  where  the  disease  originates. 
There  is  a  continual  action  and  reaction  going  on  between 
the  different  divisions  of  the  Catholic  Church.  If  a  revival 
of  piety  take  place  in  one,  it  will,  in  all  probability,  extend  to 
others.  The  Methodists  and  Dissenters  were  doubtless  the 
means  of  kindling  the  flame  of  evangelical  religion  in  the 
Church  of  England ;  and  it  may  be  hoped  that  the  flame  of 
piety  which  is  now  spreading  in  the  Church  of  England  will 
react  upon  its  source,  and  cause  that  to  burn  with  still  greater 
intensity.  It  ought  to  be  felt  by  each  party  to  be  a  so  emn 
obligation  to  promote  the  spirit  of  pure  and  undefiled  religion, 
not  only  for  its  own  sake,  but  for  the  sake  of  all  Our  books, 
our  examples,  the  records  of  our  zeal  and  liberality  overleap 
15* 


174  THE    INFLUENCE     OF 

the  boundaries  of  party,  and  circulate  amongst  each  other  in 
spile  of  prejudice  and  bigotry ;  I  say  in  spite  of  prejudice 
and  bigotry,  for  such  bigotry  there  is,  of  which  I  have 
myself  been  the  object.  God  has  honoured  me  by  ena- 
bling me  to  write  a  little  work — "  The  Anxious  Inquirer," 
— which,  in  his  infinite  condescension,  he  has  blessed  to  an 
extent  which  fills  me  with  astonishment  and  gratitude.  It 
has  obtained  favour  in  the  eyes  of  many,  very  many  pi- 
ous clergymen  of  the  Church  of  England,  from  some  of 
whom  I  have  received  testimonies  to  its  usefulness,  as  hon- 
ourable to  their  candour  as  they  are  gratifying  to  my  heart. 
Such  men,  intent  upon  the  objects  of  their  high  and  holy 
calling,  and  willing,  by  any  proper  means,  to  save  souls,  have 
not  scrupled  to  avail  themselves  of  an  instrument  which  they 
thought  was  made  ready  to  their  hands,  though  constructed 
by  a  Dissenter.  Not  so,  however,  with  all,  for  instances  have 
come  to  my  knowledge  of  evangelical  clergymen,  having 
acknowledged  the  useful  tendency  of  this  book,  and  yet  re- 
fused to  circulate  it,  because  of  the  author's  name  on  the 
title  page.  In  one  case  of  this  kind,  a  lady  was  so  much 
hurt  by  its  being  refused  admission  into  a  religious  library, 
that  she  immediately  purchased  a  considerable  number  for 
circulation.  I  know  not  whether  1  ought  to  make  such  a 
concession  to  bigotry,  as  the  suppression  of  my  name,  but  if 
it  would  at  all  aid  the  usefulness  by  extending  the  circulation 
of  the  book,  I  should,  perhaps,  consent  to  the  Tract  Society's 
doing  so,  to  whom  it  now  belongs.  I  can,  I  believe,  most 
unhesitatingly  declare,  on  behalf  of  the  body  to  which  I  be- 
long, that  they  are  entire  strangers  to  the  feeling  which 
would  lead  them  to  refuse  to  circulate  any  useful  book, 
because  it  bears  the  name  of  a  churchman.  As  regards  the 
prejudice  against  myself^  for  such  prejudice  I  do  know  exists 
in  some  quarters,  I  can  descend  to  nothing  servile,  nothing 
mean,  nothing  below  what  becomes  a  man,  or  a  Christian,  to 
remove  it ;  remembering  what  was  once  said  by  a  bishop  of 


PROFESSORS.  175 

the  Church  of  England,  "that  prejudice  has  neither  eyes  nor 
ears."  I  am  a  Dissenter ;  nor  would  I  give  up  my  principles  for 
the  wealth  that  all  the  endowed  churches  in  Christendom  have 
to  offer  :  and  I  have  written  for  the  cause  of  dissent;  not, 
however,  from  factious  motives,  ia.  a  rancorous  spirit,  or  with 
a  reviling  pen.  What  I  have  written  is  in  existence,  and 
still  in  circulation,  and  let  any  man  show  me  a  sentence 
which  is  contrary  to  charity  or  courtesy,  and  I  will  blot  it 
from  my  page.  In  one  instance,  and  which  was  the  principal 
cause  of  the  prejudice  against  me,  in  certain  quarters,  I  was 
not  merely  misunderstood,  but  grossly  and  wickedly  misrepre- 
sented, and  made  to  say  the  very  reverse  of  what  I  did  say. 
Instead  of  affirming,  as  was  reported,  "  that  we  ought  to  for- 
get our  Christianity  in  our  dissent :  "  I  actually  said  that  we 
ought  not  to  do  so !  How  much  of  the  bad  feeling  which 
now  exists  between  different  religious  parties  is  to  be  traced 
up  to  some  of  the  organs  of  public  opinion.  Let  us,  however, 
not  carry  our  antipathies,  if  any  exist,  so  far  as  to  refuse  the 
circulation  of  each  other's  useful  books;  for  this  is  worse  than 
exclusive  dealing,  and  is  deliberately  to  abandon  the  church 
of  Christ  at  large  to  the  ruthless  havoc  of  party  spirit,  un- 
checked by  one  of  the  most  likely  means  to  preserve  from 
utter  extinction,  the  last  embers  of  expiring  charity. 

Wherever  and  on  whomsoever  God  bestows  his  gifts  and 
graces,  he  intends  them  as  the  common  blessings  of  the 
church ;  and  it  is  impossible  for  prejudice  and  bigotry  alto- 
gether to  restrain  or  resist  their  influence.  We  get  good  in 
some  cases,  unconsciously  to  ourselves,  from  the  very  men 
whom  we  oppose ;  just  as  we  should  catch  a  sweet  and  rich 
perfume  with  which  an  individual  might  be  scented  with  whom 
we  wrestled.  The  lamp  that  lights  my  neighbour's  house, 
though  he  be  an  enemy,  lends  its  friendly  illumination  to 
mine.  There  is  a  communion  of  spiritual  benefits  where 
there  can  be  none  of  persons,     I  want  a  greater  revival  of 


176  THE     INFLUENCE     OF 

reiigion  amongst  the  Dissenters,  that  it  might  do  good  to  the 
Church  of  England ;  and  I  want  a  greater  revival  of  it  in 
the  Church  of  England,  that  it  may  do  good  to  the  Dissent- 
ers ;  I  want  it  in  the  Methodists,  to  do  good  to  both  the 
others,  and  in  both  the  others  to  do  good  to  the  Methodists. 
Wherever  it  begins,  it  will  not,  cannot  stop.  The  Spirit  of 
God  will  not  be  limited  by  our  narrow  views  and  selfish 
policy,  but  will  make  us  blessings  to  each  other,  in  spite  of 
ourselves. 

On  the  other  hand,  if  benefits  be  communicative,  so  is  evil  i 
and  if,  in  one  way,  the  different  sections  of  the  church  of 
Christ  are  doing  each  other  good ;  they  are  in  another  doing 
each  other  great  harm.  They  are  provoking  each  other  to 
love  and  good  works,  as  their  different  religious  Institutions 
can  testify  ;  but  they  are  also  provoking  each  other  to  strife, 
contention  and  enmity,  as  their  controversies  and  periodicals 
bear  witness.  Never  was  the  warfare  of  brethren  so  fierce 
and  so  rancorous  as  it  is  now.  Their  tongues  are  sharp 
swords,  and  their  pens  are  spears.  One  party  is  attacking 
what  they  believe  to  be  a  corrupt  system ;  the  other  in 
defending  it,  are  reviling  the  men  that  are  engaged  in  the  as- 
sault. The  conflict  cannot  yet  terminate,  for  it  is  for  truth ; 
but  still  it  should  be  carried  on  in  the  spirit  of  love.  We  must 
still  contend,  for  neither  party  dare  quit  the  field,  but  let  it  be 
like  Michael  the  Archangel,  who,  when  contending  even  with 
the  devil  about  the  body  of  Moses,  durst  not  bring  against  him 
a  railing  accusation,  but  said,  "  the  Lord  rebuke  thee."  Let  the 
accuser,  and  reviler,  and  defamer  of  his  brethren,  remember 
this ;  and,  like  the  serpent  who  is  fabled  to  spit  out  her  venom 
before  she  drinks,  cast  away  the  poison  of  his  malice,  and  then 
drink  of  the  water  of  Christian  controversy.  Let  the  rehgious 
incendiaries  of  all  parties,  whose  tongues  are  set  on  fire  of  hell 
remember  this,  and  consider,  that  like  other  incendiaries,  they 
have  no  power  to  stop  the  flames  they  have  kindled,  which 


PROFESSORS.  177 

may  not  only  consume  their  neighbour's  homestead,  but 
reach  their  own.  Every  hot,  turbulent,  and  defamatory  pro- 
fessor, thougli  not  a  preacher,  or  a  writer,  but  only  a  talker, 
is  a  mischief-maker  in  the  church,  who  not  only  does  what 
in  him  lies  to  drive  away  charity  from  his  own  party,  but 
also  to  expel  it  from  that  of  his  opponents.  He  is  an  enemy 
to  all  churches,  by  the  manner  in  which  he  defends  his  own  ; 
and  by  offering  up  love  in  sacrifice,  at  the  shrine  of  what  he 
calls  truth,  destroys  one  half,  and  that  the  better  half,  of  what 
is  worth  contending  for  in  Christianity.  He  provokes  others 
to  join  him  in  destroying  that  holy,  heavenly  temper,  which 
is  of  infinitely  greater  value  than  all  the  forms  of  polity,  and 
all  the  ceremonies  ever  devised  by  man,  or  ever  instituted  by 
God ;  which  these  forms  and  ceremonies  were  granted  and 
designed  to  promote ;  and  which  shall  survive  and  flourish, 
infinite  ages  after  they  have  ceased  to  be  remembered. 

I  have  my  opinion,  of  course,  where  the  most  active  cause, 
and  the  chief  blame  of  this  unhappy  state  of  things  are  to  be 
found,  but  as  I  would  not  add  one  particle  of  inflammable 
matter  to  the  unholy  fire,  which  is  raging  like  a  conflagration, 
I  shall  abstain  from  uttering  my  convictions.  I  cannot,  how- 
ever, forbear  to  express  my  persuasion,  that  a  great  part  of 
the  anger  that  is  felt  by  one  of  the  parties,  is  produced  by  an 
entire  misconception  of  the  object  of  the  others ;  I  would  not 
aver,  that  either  of  the  parties  is  without  all  blame,  but  I 
cannot  think  that  in  this  respect  they  are  both  equal.  O  for 
a  truce,  to  every  thing  but  dispassionate  argument,  and  the 
charitable  use  of  those  methods  for  obtaining  the  redress  of 
grievances,  which  the  Constitution  puts  within  our  reach. 
When  shall  that  sweet  and  holy  voice  be  heard  throughout 
the  land,  which,  learning  its  melody,  and  borrowing  its  iheme 
from  the  angel's  song,  has  called  the  church  to  unity  of  spirit, 
in  notes,  which  He  who  came  to  give  peace  on  earth  must 
approve,  as  the  echo  of  his  natal  anthem  ?    When  shall  that 


178  THE     INFLUENCE     OF 

dear  servant  of  his  Master,  whom  so  many  admire,  and  so 
few  imitate,  find  that  by  his  heavenly  music,  he  has  tamed 
the  fierceness  of  bigotry,  and  exorcised  the  evil  spirit  of  in- 
tolerance. "  O  God,  do  thou  in  thy  great  mercy  to  thy  dis- 
tracted church,  bless  the  circulation,  even  as  I  believe  thou 
didst  help  the  composition  of  that  invaluable  tract."  I  scarce- 
ly need  say,  I  refer  to  the  Rev.  Baptist  Noel's  Tract, 
entitled  "The  Unity  of  the  Church." 

Such,  then,  is  the  influence  of  professors  on  each  other ; 
a  subject,  I  am  persuaded,  too  little,  far  too  little  considered. 
We  have  seen  the  necessity,  and  felt  the  importance  of  con- 
verting the  world ;  but  have  we  seen  the  necessity,  and  felt 
the  importance  of  improving  the  church  ?  We  have  been 
engaged  to  extend  Christianity  abroad ;  but  have  we  been 
brought  to  refine  and  exalt  it  at  home  ?  We  have  acknow- 
ledged the  claims  that  aliens  have  had  upon  us,  but  have  we 
not  withheld  ourselves  from  our  brethren  ?  Is  the  church  the 
better  or  the  worse  for  us?  Have  we  done  it  good  or  harm 
by  our  union  with  it  ?  Have  we  increased  the  fervour  of  its 
piety,  or  added  to  its  lukewarmness  ?  Have  we  raised  or 
depressed  the  standard  of  morality  ?  Have  we  drawn  our 
fellow  Christians  to  the  sanctuary,  or  led  them  away  1  Have 
we  warned  or  paralyzed  the  zeal  of  others ;  expanded  or 
contracted  their  liberality  1  We  have  been  doing  something. 
We  have  stood  neither  idle  nor  neutral.  Our  fellow  profes- 
sors are  either  better  or  worse  for  our  association  with  them. 
What  has  been,  will  be.  We  shall  still  continue  to  send  out 
mfluence,  and  receive  it  too.  May  we  therefore  consider 
well  our  situation  and  our  obligations. 

Secondly. — But  I  now  go  on  to  consider  the  influence  of 
Professors  upon  their  families. 

The  power  of  influence  is  regulated  by  three  circumstances. 
By  the  opportunity  which  those  over  whom  it  is  exerted  have 
£)£  observing  us ;  by  the  afiection  they  bear  to  us,  and  the 


PROFESSORS.  179 

habit  which  they  have  acquired  of  looking  up  to  us  for  imita- 
tion. What,  then,  nnust  be  the  influence  of  parents? — Their 
children  are  almost  continually  with  them ;  they  are  seen  by 
them  in  nearly  all  they  do,  in  their  habitual  conduct,  and  in 
the  undress  of  their  character  at  home.  When  they  little 
reflect  upon  it,  they  are  heard  in  what  they  say,  seen  in  what 
they  do,  studied  in  their  various  phases  of  behaviour,  by  ears, 
and  eyes,  and  minds,  that  are  scarcely  ever  closed.  Affec- 
tion prepares  the  child  to  receive  impressions  from  parental 
conduct ;  it  warms  the  heart,  and  makes  it  soft  and  ductile  to 
a  father's  or  a  mother's  hand.  And  then,  whom  has  the  child 
been  taught  to  regard  with  reverence  and  imitation  but  his 
parents?  Their  plastic  influence  has  been  moulding  him 
from  the  dawn  of  reason.  He  knew  them  first,  and  sees  them 
most,  and  loves  them  best,  and  therefore  is  likely  to  yield  to 
them  with  deepest  submission.  What  then,  ought  to  be  the 
behaviour  at  home  of  a  professing  Christian?  It  is  not  my 
design  to  enter  at  large  into  the  subject  and  plan  of  a  religious 
education ;  I  would  merely  say,  that  the  whole  cultivation, 
and  direction,  and  management  of  a  child's  mind,  from  the 
very  dawn  of  reason,  and  the  development  of  moral  emo- 
tions, should  be  carried  on  with  special  reference  to  the  for- 
mation of  religious  character.  This  should  be  the  one  things 
in  reference  to  his  children,  of  every  professor,  to  which  all 
other  things,  should  be  subordinate  and  subsidiary.  Schools, 
business,  situations,  preceptors,  all  should  be  selected  with 
reference  to  this.  There  should  be  no  doubt  about  this  mat- 
ter, no  hesitation  nor  stopping  in  this  course. 

But  I  now  refer  more  particularly  to  the  silent  influence 
of  parental  conduct ;  and  it  is  an  undoubted  fact,  that  this  is 
far  greater,  either  for  good  or  for  evil,  than  most  parents  are 
aware  of.  They  teach  by  what  they  say,  they  influence  by 
what  they  do,  and  also  by  what  they  do  not  say,  and  do  not 
perform.     The  father,  who,  in  the  best  sense  of  the  word,  is 


180  THE     INFLUENCE    OF 

the  prophet,  priest,  and  king  of  his  family;  and  the  mother, 
whose  piety  is  as  warm  and  as  consistent  as  her  affection  ; 
this  godly  couple,  who  embody  a  meek,  benevolent,  ardent, 
and  consistent  religion  in  their  character;  who  are  known  by 
their  piety  to  be  saints,  as  well  as  felt  to  be  parents,  exert 
an  influence  over  the  minds  of  their  children,  not  to  be  cal- 
culated by  numbers,  or  described  in  language.  But  oh !  the 
dreadful  contrast  in  the  case  of  those  whose  unsanctified  tem- 
pers, worldly  associations,  gay  and  extravagant  parties,  po- 
litical antipathies,  trifling  conversation,  and  want  of  all  seri- 
ousness and  spirituality,  often  lead  their  children  and  servants 
to  ask  the  question  wherein  their  father  and  master  differ 
from  those  who  make  no  profession  at  all.  Oh  !  what  can 
be  expected  from  such  parents,  but  children  that  regard  reli- 
gion with  insufferable  disgust  ?  When  surprise  is  expressed 
by  children  at  their  parents  being  church  members,  we  may 
be  very  sure  that  they  ought  not  to  be  such ;  but  should  it 
be  their  conviction  and  testimony,  that  if  there  be  a  Christian 
in  the  world,  their  father  is  one,  we  may  be  tolerably  sure 
they  are  right.  Every  man  is  best  known  at  home,  and  if 
he  has  established  a  belief  in  all  v/ho  know  him  there,  that 
he  is  a  Christian,  it  is  a  strong  presumption  that  he  is  sincere 
and  consistent.  He  may  be  a  hypocrite,  but  it  is  not  probable, 
for  the  disguise  of  hypocrisy  is  rarely  worn  at  home ;  it  is 
the  great  coat  for  the  character,  to  be  hung  up  for  use  when 
he  goes  abroad,  but  which  is  to  be  taken  off  on  his  return 
to  the  bosom  of  his  family. 

1  knew  a  gentleman,  and  I  have  alluded  to  the  fiict  in 
another  of  my  works,*  whose  history  furnished  a  striking 
proof  and  illustration  of  the  power  of  parental  influence.  His 
father  was  a  professor  of  eminent  piety.  The  son,  when  a 
vouth,  was  worldly,  though  not  vicious;  he  disliked  the  re- 

*  "The  Family  Monitor  ;  or  a  Help  to  Domestic  Happiness." 


PROFESSORS.  181 

straints  of  religion,  which  were  imposed  upon  hinn  under  the 
parental  roof^  and  wished  to  be  free  from  the  obligations  of 
piety  altogether.  His  easiest  way  was  to  persuade  himself 
that  religion  was  but  a  name,  and  that  all  who  made  a  pro- 
fession of  it,  were  hypocrites.  He  was  determined  to  test  the 
subject  by  the  conduct  of  his  father.  He  knew  him  to  be 
esteemed  a  saint  above  most  saints ;  he  resolved,  therefore, 
to  watch  him  most  closely,  with  the  resolution,  that  if  by 
reason  of  any  inconsistency,  he  saw  ground  to  doubt  his  sin- 
cerity, he  should  conclude  that  religion  was  all  gross  delusion, 
for  if  his  father  was  a  hypocrite,  all  others  must  be  so.  He 
began  the  scrutiny  almost  with  a  wish  to  find  some  evidence 
on  his  own  side,  but  after  a  micrc^copic  examination,  nothing 
could  he  find  in  the  smallest  degree  at  variance  with  the  good 
man's  profession.  The  result  was,  that  it  had  a  favourable 
influence  upon  his  own  mind,  and  led  to  a  decision  in  favour 
of  true  godliness,  and  he  became  an  eminent  Christian.  He 
was  a  magistrate,  a  man  of  unusual  power  of  mind  ;  a  public 
blessing  to  the  large  town  in  which  he  lived ;  and  equally 
distinguished  for  the  extent  of  his  knowledge,  and  his  talents 
as  a  public  speaker.  Here  was  the  influence  of  professors 
at  home. 

Let  parents  consider  this  and  weigh  it  well.  It  is  a  mo- 
mentous subject.  They  are  ever  doing  something  to  prepos- 
sess their  children  m  favour  of  religion,  or  to  prejudice  them 
against  it :  doing  something  to  draw  them  into  the  church,  or 
to  drive  them  into  the  world  :  lending  a  helping  hand  to  lead 
them  to  heaven,  or  to  guide  them  to  hell.  What  tone  of  ex- 
postulation is  deep  enough  or  tender  enough,  to  address  to 
those  who  are  inconsistent,  on  such  a  subject  as  this  ?  What 
note  of  alarm  is  loud  enough,  or  startling  enough  to  sound 
in  their  ears  ?  Where,  oh  !  where,  shall  be  found  arrows 
sharp  or  barbed  enough  to  pierce  their  hearts  1  Is  it  not  suf- 
ficient that  your  influence  is  ruining  the  souls  of  those  that 

16 


183  THE    INFLUENCE     OP 

have  no  connexion  with  you,  but  you  must  also  employ  it  to 
send  your  children  to  perdition  ?  Oh  !  tremble  at  the  in- 
terview you  must  have  with  them  at  the  day  of  judgment, 
and  the  intercourse  you  must  hold  with  them  for  ever  in  the 
bottomless  pit !  ! 

Thirdly.— I  now  dwell  upon  the  influence  of  professors 
on  the  world.  This  is  both  direct  and  indirect ;  intentional, 
or  involuntary.  By  the  former,  I  mean  that  which  is  con- 
centrated in  schemes,  efforts,  and  societies  to  do  good  to  all 
men  either  for  their  temporal  or  spiritual  welfare.  Professing 
Christians  are  to  bless  the  world  by  their  prayers,  their  pro- 
perty, and  their  energies.  Who  is  to  illuminate  the  dark 
places  of  the  earth,  to  convert  Pagans,  Mahomedans,  and 
Jews  ;  to  set  up  the  kingdom  of  Christ  on  earth ;  but  the 
church  ?  We  who  profess  Christ  are  to  make  him  known. 
Ours  is  the  awful  responsibility  to  have  been  put  in  trust  with 
the  gospel.  Every  Christian's  heart  ought  to  contain  a  spring 
of  blessing  to  the  world,  and  what  an  influence  is  continually 
going  forth  fromZion,  to  change,  and  it  will  ultimately  change, 
the  moral  and  spiritual  state  of  the  whole  earth. 

But  I  now  more  particularly  allude  to  the  silent  and  indi- 
rect influence  of  example  and  conduct;  and  this  is  really  so 
great  either  for  the  injury  or  benefit  of  others  that  every  one 
ought  to  tremble  for  himself  Our  responsibility  on  this 
ground,  is  truly  awful.  Multitudes  have  staked  the  credit, 
and  even  the  truth  of  religion,  on  the  conduct  of  its  profes- 
sors. This,  I  admit,  is  not  fair,  since  God  has  given  it  evi- 
dences of  its  own,  apart  from  this.  The  Bible  is  true,  who- 
soever may  prove  false.  But  many  will  not  go  to  the  proofs 
of  Christianity  to  ascertain  its  truth,  but  will  do  that  which  is 
at  once  more  easy  and  more  congenial  with  the  enmity  of 
the  heart  against  God,  they  will  go  to  the  misconduct  of 
Christians,  to  demonstrate  its  falsehood.  Infidelity  sharpens 
its  sword  and  points  its  arrows  on  the  stones  of  stumbling 


PROFESSORS.  183 

cast  in  its  way  by  men  that  call  themselves  believers.  Its 
arguments  would  be  dull  and  pointless,  but  for  this.  Minds 
that  cannot  comprehend  the  subtleties  of  Hume's  argument 
on  miracles,  can  feel  the  taunts  and  sneers  of  Gibbon  against 
the  follies  and  misconduct  of  Christians.  But  apart  from  in- 
fidelity, many  receive  a  prejudice  from  such  sources,  who 
take  no  trouble  at  all  about  the  question  of  the  truth  of  reli- 
gion :  it  is  enough  to  satisfy  them  that  it  does  not  make  its 
professors  better  than  their  neighbours;  and  they  resolve  to 
let  it  alone.  Inconsistent  professors,  therefore,  are  the  abet- 
tors of  infidelity,  of  profanity,  and  irreligion;  they  are  mere 
caricatures  of  piety,  which  they  represent  with  hideous  and 
distorted  features,  and  commend  to  the  ridicule  and  disgust  of 
those  who  are  already  ill-disposed  towards  it;  they  are  trai- 
tors in  the  camp,  and  betray  the  cause  which  they  profess  to 
defend.  They  are  destroyers  of  other  men's  souls,  while 
avowedly  seeking  the  salvation  of  their  own.  No  sins  have  so 
much  power  to  do  mischief  as  theirs  ;  and  none  have  been  so 
successful  and  so  destructive.  Hell  swarms  with  souls  whom 
inconsistent  professors  have  hurried  on  to  perdition. 

If  a  professor  of  religion  be  known,  and  acknowledged, 
and  reported  to  be  a  man  that  never  fails  to  make  a  hard 
bargain,  always  saying  of  an  article  he  wishes  to  purchase, 
"  't  is  nought,  'tis  nought,"  depreciating  its  value  that  he  may 
diminish  its  price,  and  never  content  till  he  has  got  it  into  his 
possession  under  the  market  value  :  if  he  has  thus  acquired 
the  discredit  of  a  selfish,  screwing,  higgling  disposition ;  if  he 
make  all  sorts  of  pretexts,  and  all  kinds  of  equivocation  to 
induce  a  seller  to  favour  him  in  the  buying ;  if  he  be  one 
whom  his  neighbours  do  not  wish  to  deal  with,  if  they  can  get 
another  customer,  and  whom  they  feel  a  reluctance  to  have 
any  transactions  with,  because  of  his  artful,  over-reaching 
tricks;  ifhehasthe  reputation  either  of  a  "sharp  one,"  or 
"a  hard  one,"  then  his  influence  upon  the  worldly  part  of 


184  THE     INFLUENCE     OF 

the  community  is  decidedly  and  unquestionably  bad.  It  is 
not  required  that  he  should  be  regardless  of  his  own  interests, 
invite  oppression,  and  surrender  himself  a  victim  into  the 
fangs  of  sharpers  to  be  torn  to  pieces  and  devoured.  Such 
weakness  exerts  no  influence  in  favour  of  piety,  but  would 
exhibit  it  in  the  contemptible  form  of  a  silly  dotard.  It  is  in- 
telligence, sagacity,  and  firmness,  combined  not  only  with 
honesty,  but  with  honour,  generosity,  and  integrity,  and 
which  is  able  to  detect  and  resist  imposition  ;  which  knows 
and  defends  its  own  rights,  but  cannot  allow  itself  even  to 
seem  to  make  an  encroachment  on  the  rights  of  others,  and 
which  makes  a  man  desirable  as  one  to  transact  with  ;  it  is 
this  that  gives  to  a  Christian  influence  of  the  best  kind  in  his 
intercourse  with  the  world.  But  even  this  high-toned  excel- 
lence, must  be  associated  with  an  unostentatious,  unobtrusive 
humility.  A  forward,  pushing,  ambitious  man,  whatever 
may  be  his  honour  in  the  transactions  of  business,  will  dimin- 
ish the  beauty  and  lessen  the  force  of  his  Christian  profession. 
I  shall  recur  to  this  subject  again,  when  I  speak  of  the  pro- 
fessor in  prosperity,  and  pass  on  to  mention  another  virtue 
necessary  to  give  to  the  Christian  a  right  influence  upon  soci- 
ety in  favour  of  religion ;  and  that  is,  a  transparency  of  char- 
acter, an  unstudied  artlessness  of  conduct.  Men  must  be 
quite  sure  that  they  hear  his  heart  speaking  through  his  lips. 
There  must  be  nothing  which  makes  them  suspect  him; 
nothing  which  makes  them  say,  "  Jie  is  a  deep  one  ;"  nothing 
which  compels  them  to  look  cautiously  behind  him  to  see 
what  he  conceals  in  his  shadow  :  this  would  strip  him  of  all 
his  influence,  except  it  be  an  influence  to  produce  a  prejudice 
against  religion.  It  is  also  of  importance  that  a  Christian 
should,  if  his  circumstances  allow  it,  be  wilHng  to  co-operate 
with  his  fellow-townsmen  in  all  the  local  institutions  that  may 
exist  in  the  place  for  the  instruction  of  ignorance  or  the  relief 
of  misery.     In  reference  to  these  things,  he  should  be  a  pub- 


1»110PESSS0RS4  185 

lie  man,  though  not  of  course  to  such  an  extent  as  to  inter- 
rupt his  attention  to  business ;  an  extreme  into  which  some 
have  fallen.  His  exertions  in  this  way  should,  like  all  other 
parts  of  his  conduct,  bear  the  impress  of  his  piety,  and  make 
his  influence  to  be  fell,  as  a  man  that  fears  God.  All  who 
see  him  should  perceive  that  he  is  guided  in  his  actions  by 
conscience,  and  not  by  a  regard  to  favouritism,  party,  or 
self-will. 

Happily  we  can  speak  of  many  of  this  kind  of  professors, 
who  exert  only  a  good  influence.  Yes,  millions,  notwith- 
standing the  imperfections  which  cleave  to  human  nature  in 
its  best  estate,  have  been  the  witnesses  for  God's  religion  in 
the  world,  and  have  borne  a  testimony  for  its  holy  and  bene" 
volent  nature,  before  which  the  demon  spirit  of  infidelity  has 
stood  abashed,  like  Satan  in  the  presence  of  Ithuriel,  and  felt 
how  awful  goodness  is.  The  faith,  and  patience,  and  holi- 
ness, of  the  saints  are  one  of  God's  ordinances  for  the  con- 
version of  sinners,  and  it  is  an  ordinance  that  has  been 
greatly  blessed.  The  beauties  of  holiness  displayed  in  all 
their  symmetry  and  harmony,  as  they  are  embodied  in  the 
character  of  eminent  Christians,  have  been  employed  by  the 
Spirit  of  God  to  soften  prejudice,  and  subdue  enmity;  and 
they  who  turned  with  disgust  from  religion  as  it  was  seen 
disfigured  and  deformed  in  some  inconsistent  church  member, 
have,  by  a  more  pure  and  lovely  manifestation  of  it,  been 
charmed  into  admiration,  aflection,  and  imitation. 

Hence,  then,  a  professor,  go  where  he  may,  do  what  he 
may,  and  transact  with  whom  he  may,  is  sending  out  an  in- 
fluence for  or  against  true  piety.  In  his  intercourse  with 
men  of  business,  in  his  conferences  with  his  fellow-townsmen, 
in  his  conduct  in  the  social  party,  in  his  behaviour  to  his  ser- 
vants, in  his  spirit  in  the  pursuits  of  commerce,  and  in  his 
temper  towards  his  friends,  strangers,  or  enemies,  he  is  acting 
out  his  principles,  or  opposing  them;  sustaining  or  aban- 
10* 


186         THE     INFLUENCE    OF    PROFESSORS. 

doning  his  character ;  walking  worthy  or  unworthy  of  his 
callincr;  and  raising  or  sinking  the  credit  of  true  rehgion.  He 
is  adding  to  the  attractions  of  the  cross,  or  to  its  accidental  re- 
pulsions ;  is  gathering  out  the  stones  from  the  way  that  leads 
to  it,  or  making  its  avenues  more  difficult.  His  influence  never 
ceases,  and  is  never  confined.  He  is  not,  cannot  be  neu- 
tral. Whatever  road  he  takes,  whether  that  of  consistency 
or  inconsistency,  he  must  to  a  certain  extent  draw  others  with 
him.  His,  if  he  perish,  will  not  be  the  privilege  of  perishing 
alone  ;  nor  will  it  be  his  lament,  if  he  be  saved,  that  he  has 
had  no  influence  in  saving  others.  Through  all  time  he  is 
exerting  influence,  and  through  all  eternity  he  will  be  calcu- 
lating its  results ;  it  goes  forth  from  him  unseen  on  earth,  to 
be  collected  in  enduring  forms  of  happiness  in  heaven,  or  of 
torment  in  hell.  Professors  !  never  in  any  place,  nor  in  any 
company,  nor  for  one  hour,  forget  your  influence ! ! 


ON    UNCONVERTED     RELATIVES.  187 


CHAPTER    XII 


CONDUCT    OF    PROFESSORS    TOWARDS    UNCON- 
VERTED    RELATIVES. 

"  I  WILL  take  you,  one  of  a  city  and  two  of  a  family, 
and  bring  you  to  Zion." — Jer.  iii.  14.  So  spake  God  to 
the  Jews.  '•  One  shall  be  taken  and  the  other  left."  So 
spake  Jesus  to  his  disciples  :  and  we  see  both  sayings  contin- 
ually verified  in  the  history  of  the  Christian  church,  and  the 
experience  of  the  Lord's  people.  How  rarely  does  it  happen 
that  a  whole  family  are  believers ;  how  commonly  is  it  the 
case  that  one  or  two  are  called,  and  the  rest  left.  God  hath 
mercy  on  whom  he  will  have  mercy.  Consequently  most 
Christians  are  placed  in  near  connexion  with  some  who  are 
yet  in  an  unregenerate  state,  which,  of  course,  greatly  in- 
creases the  difficulty  of  maintaining  a  profession  with  con- 
sistency, and  yet  at  the  same  time  increases  the  obligation 
to  do  so.  It  would  be  much  easier  to  carry  on  our  religious 
duties,  surrounded  by  those  who  would  uphold  and  encourage 
us  by  their  example,  their  prayers,  their  smiles,  and  their 
counsel ;  but,  generally  speaking,  we  are  called  to  maintain 
our  principles  amidst  those  by  whom  they  are  opposed. 
Some  have  unconverted  husbands,  others  wives ;  some  have 
irreligious  children,  others  parents  ;  some  have  ungodly  bro 
thers,  others  sisters;  some  have  wicked  masters,  others 
servants. 


18S  CONDUCT     OF     PROFESSORS 

First. — I  shall  state  some  general  duties,  which  belong 
to  all  alik  e. 

Persons  thus  situated  should  be  deeply  impressed  with  the 
conviction  that  they  are  placed  in  circumstances  of  difficulty 
delicacy,  and  danger,  which  will  require  great  caution,  cir- 
cumspection, and  prudence.  You  have  a  most  arduous  part 
to  act,  so  as  not  to  lose  your  own  piety  on  the  one  hand,  nor 
unnecessarily  to  disgust  your  friends  with  it  on  the  other. 
You  need  a  "  spirit  of  wisdom  and  understanding,  of  counsel 
and  of  might,  of  knowledge  and  of  the  fear  of  the  Lord,  that 
you  may  be  of  quick  understanding  in  the  fear  of  the  Lord." 
Not  only  would  every  thing  sinful  do  much  harm,  but  every 
thing  imprudent.  A  want  of  judgment  would  be  mischievous, 
as  well  as  a  want  of  integrity.  A  good  action  out  of  season, 
or  out  of  place,  or  done  in  a  wrong  manner,  would  be  at- 
tended with  consequences  almost  as  injurious  as  a  bad  one. 
To  combine  a  due  regard  to  our  own  consistency,  with  a 
spirit  of  prudence  towards  the  prejudices  of  others,  is  a 
most  rare  accomplishment.  Not  to  allow  our  firmness  to 
assume  the  character  of  obstinacy  or  uncommanded  scrupu- 
losity in  one  extreme,  nor  our  caution  to  degenerate  into 
cowardice  or  compromise  in  the  other,  requires  no  ordinary 
measure  of  grace ;  but  God  has  promised  to  make  his  grace 
sufficient,  even  for  this.  The  confidence  of  faith,  united  with 
fervent  prayer,  and  the  spirit  of  dependance,  will  bring  to  you 
from  above  the  necessary  assistance. 

It  is  of  the  last  importance  that  you  should  see  and  feel 
your  need  of  unbending  firmness  in  all  things  required  by 
God.  In  matters  of  absolute  indifference,  or  of  mere  taste 
and  feeling,  you  should  be  pliant  as  an  osier,  but  in  matters 
of  principle,  inflexible  as  an  oak.  It  will  be  the  great  object 
of  your  unconverted  relatives,  to  subdue  your  constancy, 
and  to  induce  you  to  change  your  course  ;  and  they  will  seek 
to  accomplish  this  object,  not  by  asking  you  to  throw  off 


TO     UNCONVERTED    RELATIVES.  189 

your  profession  all  at  once,  but  by  tempting  you  from  time 
to  time,  to  engage  in  practices  inconsistent  with  it.  They 
will  insinuate  that  you  are  unnecessarily  rigid,  even  when 
tried  by  your  own  standard  ;  they  will  point  to  some  worldly- 
minded,  inconsistent  member  of  your  own  church,  who  ven- 
tures, without  scruple,  upon  what  you  refuse  to  do  ;  they  will 
assure  you  that  it  is  but  that  once,  or  in  that  one  thing,  that 
they  ask  a  concession ;  they  will  sometimes  affectionately 
entreat,  at  others  angrily  demand ;  they  will  ridicule  or 
threaten,  as  they  think  they  are  most  likely  to  succeed ; 
they  will  promise  to  conform  to  some  of  your  religious  prac- 
tices, if  you  will  only  conform  to  some  of  theirs,  to  which  you 
object.  Against  all  these  attempts  to  bend  your  purpose,  or 
shake  your  constancy,  or  destroy  your  consistency,  you  must 
be  fortified  by  a  holy  resoluteness  of  purpose,  and  a  simple 
dependance  on  Divine  grace.  "  None  of  these  things  move 
me,"  must  be  your  determination.  One  concession  would 
only  lead  to  another,  till  all  is  relinquished  which  your  pro- 
fession implies.  A  calm,  determined  firmness  at  first,  will 
save  you  from  much  annoyance  and  perplexity. 

This  unyielding  firmness,  in  reference  to  what  you  deem  to 
be  your  duty,  must  be  maintained,  at  the  same  time,  with 
much  sweetness  of  temper,  and  amiableness  of  disposition. 
It  must  be  the  inflexibility  of  principle,  sustained  by  the  gen- 
tleness of  love.  A  professor  who  has  to  hold  fast  his  reli- 
gion, in  opposition  to  his  nearest  friends,  should  be  the  very 
model  of  meekness,  kindness,  and  courtesy,  in  every  thing 
else ;  this  will  convince  them  that  his  constancy  is  the  dictate 
of  a  tender  conscience,  and  not  the  caprice  of  a  pugnacious 
disposition. 

There  should  be  the  most  entire  and  unvarying  consisten- 
cy, and  an  untiring  perseverance.  Take  care  that  there  is 
nothing  which  may  justly  lead  to  a  doubt  of  your  sincerity, 
or  that  would  fasten  upon  you  the  charge,  or  even  the  suspi- 


190  CONDUCT     OF     PROFESSORS 

cion  of  hypocrisy.  This  would  create  inexpressible  disgust. 
The  spectators  of  your  conduct  must  be  the  vouchers  for 
your  sincerity,  and  be  compelled  to  testify,  that  you  are,  at 
any  rate,  self-consistent.  Their  eyes  are  ever  upon  you,  with 
a  predisposition  to  criminate  you,  in  matters  of  obvious,  or 
even  doubtful  wrong.  They  try  you  by  your  profession ; 
and  by  what  other  standard  should  they  try  you?  I  would 
enforce  upon  your  special  attention  the  consideration,  that 
your  religion  must  not  be,  nor  appear  to  be,  an  abstract 
thing,  a  habit  distinct  and  separable  from  your  social  charac^ 
ter,  but  that  which  is  a  part  of  it,  binding  all  into  unity, 
symmetry,  and  beauty.  It  must  not  float  by  itself  upon  the 
surface,  like  oil  on  water  refusing  to  blend,  but  must  be  held 
in  solution,  hke  sugar  in  the  cup,  sweetening  the  whole.  You 
must  let  it  make  you  conscientious  in  common  things,  as  well 
as  devotional  in  sacred  ones ;  you  must  not  only  be  more 
righteous  than  your  neighbour,  but  more  meek,  gentle,  kind, 
and  just.  You  must  not  only  be  fitted,  by  your  piety,  foj? 
communion  with  the  members  of  the  church,  but  by  your 
social  excellence  for  intercourse  with  the  members  of  the 
family.  Any  want  of  consistency,  will  sharpen  the  stings 
and  increase  the  venom  with  which  your  unconverted  friends 
will  annoy  you ;  while  an  opposite  line  of  conduct  will,  in 
many  cases,  put  an  end  to  hostility,  even  where  it  does  not 
conciliate  regard. 

It  is  also  of  great  consequence,  that  you  should  present 
religion  to  your  friends  under  an  aspect  of  cheerfidness. 
It  should  be  clearly  seen  by  them  that  it  makes  you  as  happy 
as  it  makes  you  holy.  Remember,  their  opinion  of  it  is,  that 
though  it  may  lead  to  heaven  hereafter,  it  is  little  better  than 
penance  here;  and  that,  admitting  it  conducts  to  realms  of 
light  and  glory,  it  is  by  a  path  gloomy  as  the  valley  of  the 
shadow  of  death.  Many  real  Christians,  by  their  sombre 
looks,  their  monkish  stiffness,  and  lugubrious  wailings,  have 


TO  UNCONVERTED  RELATIVES.       191 

confirmed  this  prejudice.  On  the  contrary,  take  care  to  let 
them  see,  by  your  holy,  serious  cheerfulness,  that  the  king- 
dom of  God  is  not  only  righteousness,  but  peace  and  joy  in 
the  Holy  Ghost.  Let  them  see  you  going  on  your  way  re- 
joicing. Convince  them  that  you  can  take  pleasure  in  all 
that  is  innocently  pleasant ;  that  you  can  smile  with  those 
that  smile  on  whatever  is  purely  delightful ;  that  you  can 
enjoy  with  as  keen  a  relish  as  they  can,  friendship,  scenery, 
literature,  science  and  the  fine  arts ;  that  your  aim  is  only  to 
defecate  earthly  pleasures  of  whatever  is  polluting  and  dele- 
terious, and  to  add  to  them  the  more  holy,  solid,  and  satisfy- 
ing delights  of  religion,  the  joy  of  faith,  hope,  and  love.  Let 
it  be  seen  that  you  are  walking  in  the  light  of  God's  coun- 
tenance, and  that  your  spirit  dwells  in  a  Goshen  compared 
with  which  their  state  of  mind  is  but  as  Egyptian  night. 
This  is  the  way  to  allure  them  to  piety  as  well  as  to  abate 
their  unkindly  disposition  towards  you. 

As  much  as  possible  avoid  all  uncouth  phraseology,  and 
what  may  be  called  religious  slang.  Do  not  deal  in  cant 
terms  or  phrases,  nor  apply  scripture  expressions,  in  a  way 
of  half  seriousness,  half  joke,  to  ungodly  persons.  I  do  not 
mean  by  this  that  you  are  to  avoid  altogether  the  use  of  re- 
ligious terms,  or  the  quotation  of  scripture  language  ;  but  to 
encumber  and  disfigure  our  ordinary  discourse  with  the  words 
and  phrases  of  the  old  divines,  or  of  systematic  and  experi- 
mental theology  ;  to  interject  our  speech  with  habitual  refer- 
ences to  the  Lord,  and  the  "Lord's  will,"  and  "the  Lord's 
people,"  till  it  sounds  either  ludicrous  or  irreverend,  or  both, 
is  letting  our  "good  be  evil  spoken  of,"  and  strengthening 
prejudice  against  piety. 

In  whatever  attempts  you  make  for  the  conversion  of 
unrenewed  relations,  act  with  great  judgment.  In  many 
cases  more  can  be  done  by  the  silent  influence  of  a  holy  ex- 
ample, than  by  instruction,  admonition,  or  rebuke.    Superiors 


192  CONDUCT     OF     PROFESSORS 

will  not  often  allow  inferiors  to  admonish  them.  The  proud 
heart  of  man  refuses  reproof  from  any  one,  especially  from 
one  below  him.  With  all  persons  example  must  be  the 
chief  instrument  of  usefulness  to  unconverted  relatives,  and 
with  some,  it  must  be  the  only  one.  Even  where  we  are 
authorized  to  admonish  and  to  warn,  great  discretion  is  neces- 
sary to  do  it  in  the  best  manner,  lest  we  disgust  where  we 
intend  to  benefit.  If  we  would  do  good  we  must  be  kind^ 
gentle,  and  affectionate;  we  must  not  use  a  cold,  harsh, 
scolding,  or  unfeelieg  tone,  nor  affect  a  magisterial  or  dogma- 
tical manner ;  but  must  employ  the  meekness  of  wisdom  and 
tenderness  of  love.  We  must  not  dash  religion  in  a  person's 
face,  nor  pour  it  down  their  throat  with  a  drenching  force. 
but  insinuate  it  into  their  minds,  little  by  little,  as  tenderly 
and  judiciously  as  we  would  medicine  into  the  lips  of  a  sick 
child,  or  food  into  the  mouth  of  a  starving  man.  We  must 
watch  for  our  opportunity,  choose  the  best  time  and  the  best 
circumstances,  and  especially  remember  not  to  be  always 
boring  the  objects  of  our  solicitude,  with  a  kind  of  dunning 
importunity.  We  must  well  consider  the  temper  and  dispo- 
sition of  the  person  whom  we  are  anxious  to  convert,  and 
adapt  our  methods  to  his  turn  of  mind ;  some  will  hear  a 
whole  lecture  from  us,  others  will  scarcely  bear  a  hint :  some 
should  be  alarmed  by  the  thunders  of  divine  vengeance, 
others  moved  by  the  soft  music  of  love's  inviting  voice  :  some 
must  be  reasoned  with,  others  melted  by  appeals  to  the  feel- 
ings :  some  will  bear  at  one  time  what  they  will  not  at  an- 
other ;  we  must,  therefore,  like  a  wise  physician,  study  well 
the  case,  and  adapt  our  treatment  to  its  peculiarity.  Two 
things  however,  must  be  remembered  in  all  cases  :  to  do 
every  thing  lovingly,  and  to  do  every  thing  prayerfully ;  for 
who  can  open  and  change  the  heart  but  God  ? 

It  may  be,  that  in  some  cases,  you  will  be  called  to  suffer 
persecution,  and  that  of  the  most  painful  kind,  the  unkind 


TO    UNCONVERTED     RELATIVES.  193 

treatment  of  near  relatives ;  and  thus  to  experience  the  truth 
of  our  Lord  s  words,  •'  1  come  not  to  send  peace,  but  a  sword. 
For  I  am  come  to  set  a  man  at  variance  against  his  father, 
and  the  daughter  against  her  mother,  and  the  daughter-in- 
law  against  her  mother-in-law.  And  a  man's  foes  shall  be 
they  of  his  own  household." — Matthew,  x.  34 — 36.  If  this 
be  the  case,  turn  at  once  and  continually,  for  consolation,  to 
the  antidote  which  Christ  has  provided  for  this  deep  sorrow. 
"  Blessed  are  they  which  are  persecuted  for  righteousness' 
sake :  for  theirs  is  the  kingdom  of  heaven.  Rejoice  and  be 
exceedingly  glad :  for  great  is  your  reward  in  heaven."-^ 
Matthew,  v.  10.  It  is  to  this  state  of  things  the  apostle  re- 
fers, where  he  says,  "  Count  it  all  joy  when  you  fall  into 
divers  temptations,  (or  trials.y^ — James,  i.  2.  Do  not  be 
cast  down  nor  faint  under  your  afflictions.  They  are  not  for 
the  present  "joyous,  but  grievous;  nevertheless  afterwards, 
they  yield  the  peaceable  fruit  of  righteousness."  "They 
that  sow  in  tears  shall  reap  in  joy."  No  seed  that  can  be 
sown  on  earth,  will  yield  such  a  produce  of  heavenly  joy,  as 
the  tears  of  God's  persecuted  people.  These  are  the  light 
afflictions  which  are  but  for  a  moment,  and  which  work  out 
"  the  far  more  exceeding  and  eternal  weight  of  glory."  Com- 
fort, then,  ye  troubled  ones,  comfort  your  hearts  ;  your  crown 
of  thorns,  like  that  of  your  persecuted  Lord,  shall  soon  be 
exchanged  for  a  crown  of  glory  ;  and  the  cross  under  which 
you  are  ready  to  sink,  be  changed  for  a  throne  from  which 
you  shall  never  descend.  Bear  your  troubles  in  the  spirit 
of  meekness ;  seek  for  grace  to  be  neither  irritated  nor 
sullen ;  return  not  railing  for  railing,  but  blessing  for  cursing. 
Conquer,  or  at  any  rate,  soften,  hostility  by  gentleness  and 
passive  courage.  Smile  with  love  upon  the  countenance  that 
frowns  upon  you  ;  and  kiss  the  hand  that  smites  you.  Let 
not  the  length  or  violence  of  oppression  induce  you  to  give 
up  your  principles.  Take  heed  against  an  evil  heart  of  un- 
17 


194  CONDUCT    OF     PROFESSORS 

belief,  in  departing  from  the  living  God.  Endeavour  so  to 
act,  as  that  they  who  dislike  your  religion,  may  "  find  nothing 
against  you,  but  as  touching  the  law  of  your  God."  Be  firm, 
consistent,  mild,  judicious,  and  affectionate;  and  then  God 
will  not  only  support  you  under  persecution,  but  give  you 
honour  in  the  midst  of  it. 

Secondly. — I  now  lay  down  some  directions,  which  are 
specially  applicable  to  the  various  relations  of  social  life. 
1.  Take  that  of  husband  and  wife. 

If  the  former  be  a  professor  and  the  latter  not,  let  him 
rather  increase  than  abate  the  tenderness  and  affection  of 
conjugal  love.  He  has  need  of  great  watchfulness  and  prayer 
on  his  own  account,  that  his  wife's  want  of  piety  may  not 
diminish  his  own,  and  that  the  defects  and  blemishes  of  that, 
may  not  be  such  as  to  prevent  hers.  How  careful  must  he 
be  not  to  have  family  devotion  hindered  by  her  disinclination ; 
and  how  diligent  must  he  be  to  make  up  for  her  deficiencies 
in  the  religious  instruction  of  his  children.  How  much  grace 
will  he  need  to  maintain  his  own  influence,  and  yet  not  in  any 
way  teach  his  oflTspring  to  disesteem  their  mother,  or  make 
her  feel  that  she  is  lowered  in  their  estimation  or  his,  by  her 
want  of  piety.  Let  it  be  his  endeavour  to  win  her  to  Christ 
by  every  attention  to  her  comfort  and  influence,  and  to  make 
her  feel  that  he  still  tenderly  loves  her  as  a  wife,  though  he 
cannot  yet  consider  her  as  a  decided  Christian. 

If,  on  the  other  hand,  it  is  the  wife  who  is  a  professor  and 
the  husband  not,  this  is,  perhaps,  a  more  difficult  and  delicate 
position  to  maintain  with  propriety  than  even  the  other.  In 
this  case  she  must  be  anxious  and  watchful  not  to  allow  even 
the  appearance  of  an  air  of  conscious  superiority,  much  less 
of  the  contempt  which  says  "stand  by,  I  am  holier  than 
thou."  There  must  be  an  augmented  humility  and  meek- 
ness ;  an  increased  tenderness  and  devotedness  towards  her 
husband ;   a  most  exemplary  attention  to  his  comfort,  and 


TO    UNCONVERTED     RELATIVES.  195 

that  of  the  family ;  in  short,  the  good  wife  and  mother,  must 
be  seen  in  intimate  union  with  the  good  Christian ;  and  the 
former  must  evidently  appear  improved  and  sustained  by  the 
latter.  She  must  never  reproach  him  for  his  want  of  reli- 
gion ;  never  talk  at  him  before  his  face,  nor  talk  against  him, 
behind  his  back.  Upon  her  will  devolve  the  religious  in- 
struction of  the  children  and  servants,  which  she  must  sa- 
credly maintain,  but  still  in  a  way  as  little  offensive  as  possible 
to  him.  How  beautiful  is  the  advice  given  by  the  apostle  to 
females  in  these  circumstances — 1  Peter,  iii.  1 — 6. 

2.  Parents  and  children. 

If  the  former  are  professors,  how  uniform  and  consistent 
should  be  their  piety,  that  their  children  should  receive  no 
disgust  against  religion  by  what  they  see  in  them ;  how 
anxious  should  they  be,  and  appear  to  be,  to  bring  them  up 
in  the  fear  of  God,  selecting  their  schools,  and  their  situa- 
tions with  direct  reference  to  this  object ;  how  firmly  and  yet 
how  mildly  should  they  maintain  all  the  religious  laws,  cus- 
toms, and  habits  of  their  household,  against  the  wishes  or  the 
encroachments  of  their  children's  irreligion;  with  how  much 
of  gentleness  and  firmness  as  opposed  to  stern  severity  on  the 
one  hand,  and  to  ruinous  indulgence  on  the  other,  should  they 
maintain  the  household  discipline ;  and  thus  adorn  the  doc- 
trine of  God  their  Saviour. 

But  in  some  cases  divme  grace  has  called  the  children, 
and  passed  over  the  parents ;  and  where  it  is  so,  there  re- 
quires great  solicitude,  that  their  piety  towards  God,  be  not 
abused  to  encourage  and  justify  a  want  of  piety  towards 
their,  parents.  It  will  not  only  not  recommend  religion,  but 
will  excite  great  disgust  towards  it,  if  they  see  that  it  has 
abated  aught  of  that  dutiful  obedience,  respect  and  honour 
towards  them,  which  nature  dictates,  the  word  of  God  en- 
joins, and  which  they  before  conversion  had  been  accustom- 
ed to  render.     A  greater  reprpach  cannot  possibly  rest  upoji 


196  CONDUCT     OF     PROFESSORS 

young  persons,  than  for  a  father  or  mother  to  say,  "  Yes, 
they  are  very  rehgious  in  their  way,  but  their  rehgion  has 
spoiled  them  as  children,  for  they  seem  to  take  a  license  to 
disesteem,  neglect,  and  disobey  me  because  they  consider  me 
unconverted."  On  the  contrary,  what  a  beautiful  and  pow- 
erful testimony  to  the  excellence  of  religion  is  it  to  hear  a 
parent  say,  "  I  was  living  in  entire  neglect,  and  utter  igno- 
rance of  religion,  till  I  beheld  it  exemplified  in  its  loveliest 
forms  in  the  conduct  of  my  dear  child.  /  saiv  her  earnest- 
ness, her  diligence,  her  holiness,  and  I  felt  her  dutifulness, 
her  kindness,  and  her  tender,  yet  respectful  solicitude  towards 
myself  From  the  time  she  became  a  Christian,  her  con- 
duct, never  very  disobedient,  was  marked  by  more  attention 
than  ever.  She  has  sometimes  ventured  to  expostulate  with 
me  on  my  neglect  of  religion,  but  it  was  always  with  such 
reverence,  such  diffidence,  and  affection,  that  it  was  impossi- 
ble to  be  offended :  so  that  by  the  grace  of  God,  I  may  say  her 
piety  towards  me  has  been  the  blessed  means  of  mine  towards 
God."     Young  people  behold  your  rule  and  pattern. 

3.  Brothers  and  sisters  are  sometimes  divided  by  a  differ- 
ence of  religious  taste.  In  such  a  case  those  who  make  a 
profession  should  be  solicitous  by  the  most  assiduous,  inge- 
nious and  watchful  attention  and  affection,  to  conciliate  the 
regards,  and  to  win  the  confidence  of  the  others.  They 
should  with  kindness  and  humility  admonish  them,  and  when 
from  home  address  them  by  letter ;  they  should  select  and 
recommend  suitable  books  to  them ;  join  with  them  in  all 
their  innocent  pursuits  and  tastes ;  avoid  all  appearance  of 
shunning  their  society  even  for  religious  associates;  and 
make  them  feel  that  piety  has  strengthened  the  fraternal 
bond.  Sisters,  by  many  little  ingenious  works  of  the  needle, 
the  pencil,  and  the  pen ;  by  laying  themselves  out  to  meet  the 
wishes,  and  promote  the  comfort  of  unconverted  brothers,  may 
be  able  to  endear  themselves  by  the  varied  devices  of  genuine 


TO    TIN  C  ON  V  E  RT  ED    RELATIVES.  197 

love,  to  those  hearts  which  they  should  be  anxious  and 
watchful,  to  win  to  Christ.  While  brothers,  bv  all  tiiose 
kind,  delicate  and  polite  attentions  to  sisters  yet  unacquainted 
with  the  power  of  religion,  which  females  expect  as  due  to 
their  sex ;  by  paying  those  attentions  not  only  in  the  seclu- 
sion of  the  domestic  circle,  but  in  the  publicity  of  social  life; 
by  being  in  every  sense  of  the  word,  good  brothers,  as  well 
as  good  Christians,  may  do  much,  very  much,  by  the  blessing 
of  God,  in  awakening  an  interest  for  religion  in  the  minds  of 
those  who  are  so  nearly  related  to  them. 

4.  Masters  and  mistresses  making  a  profession,  are  under 
solemn  obligations,  not  only  to  hQJust  towards  their  servants 
in  paying  their  wages,  but  to  err  rather  on  the  side  of  being 
too  generous,  than  too  rigid,  in  the  amount  of  their  wages. 
There  must  be  a  merciful  attention  to  their  comfort,  in  not 
exacting  too  much  work,  in  not  wearying  them  by  incessant 
and  angry  complaints;  in  speaking  kindly  to  them,  and  pro- 
viding suitable  and  sufficient  food  and  medical  attendance  in 
their  sickness.  There  should  be  a  due  regard  to  their  spi- 
ritual welfare,  not  only  by  calling  them  to  family  prayer, 
morning  and  evening,  but  by  releasing  them  from  all  unne- 
cessary labour  on  the  Sabbath,  by  giving  them  ample  oppor- 
tunity for  attending  on  public  worship,  and  by  privately  in- 
structing them  in  the  principles  of  religion.  Those  profes- 
sors, who  have  not  by  their  conduct,  compelled  their  servants 
•to  say,  "  I  have  a  truly  religious  master  and  mistress,  who 
are  kindly  anxious  for  my  comfort  in  this  world,  and  still 
more  so  for  my  salvation  in  the  world  to  come,"  cannot  be 
acting  consistently;  there  is  something  wanting. 

Religious  servants  who  are  placed  in  families  which  make 
no  profession,  are  called  to  a  situation  of  equal  difficulty  and 
importance.  In  not  a  few  instances  they  have  been  remotely 
or  directly  the  means  of  converting  their  empjoyers:  and 
piety  has  thus  ascended  from  the  kitchen  to  the  parlour.  But 
17* 


198  CONDrcT    OF    PROFESSORS 

this  has  never  happened  but  where  the  piety  of  the  servant 
was  eminently  consistent,  uniform,  and  conspicuous  Some 
persons  in  this  condition  have,  it  must  be  admitted,  so  dis- 
gusted their  masters  and  mistresses,  by  their  consequential 
airs,  their  troublesome  and  angry  clamour  about  their  reli- 
gious privileges,  and  neglect  of  their  proper  duties  in  order  to 
enjoy  these  privileges,  that  they  have  really  resolved  never 
again  to  employ  religious  servants.  It  is  when  piety  makes 
a  servant  doubly  diligent,  dutiful,  kind,  neat,  honest  and  de- 
voted, and  secures  a  testimony  from  her  employer,  that  her 
piety  is  thus  influential,  that  she  adorns  her  profession,  and 
walks  worthy  of  her  calling. 

5.  Connexions  in  trade  are  sometimes  formed  between 
professors  and  men  of  the  world.  This  is  an  undesirable 
thing,  except  in  those  cases  where  the  latter  are  known  to  be 
men  of  the  most  inflexible  principle,  and  possessing  a  high 
sense  of  commercial  honour.  Some  such  there  are,  who,  in 
whatsoever  things  are  true,  honest,  just,  lovely  and  good  re- 
port, are  patterns  which  all  professors  might  copy  with  ad- 
vantage ;  and  which  some  might  contemplate  with  a  blush. 
Many,  however,  are  of  an  opposite  character,  and  are  very 
unscrupulous  as  to  the  means  they  employ  to  increase  their 
trade  and  their  profits.  When  a  Christian  is  linked  with 
such,  his  situation  is  uncomfortable  and  perilous.  It  is  a  dif- 
ficult thing  for  a  man  to  act  in  constant  opposition  to  a  part- 
ner ;  but  he  must  oppose  him  in  all  those  matters  wherein  he 
wishes  to  violate  the  principles  of  integrity.  He  must  not 
allow  injustice,  fraud,  or  lying,  to  be  carried  on,  under  the 
sanction  of  his  name,  and  if  he  cannot  prevent  it,  he  ought  to 
separate.  I  knew  a  tradesman,  who,  while  engaged  in  a 
most  profitable  business  with  two  partners  as  worldly  as  him- 
self, was  converted  by  the  grace  of  God.  He  became  atten- 
tive to  the  means  of  grace,  not  only  on  a  Sabbath,  but  on 
week  days.    His  partners  expressed  their  disapprobation,  and 


TO    UNCONVERTED     RELATIVES.  199 

accused  him  of  neglecting  the  business.  In  this,  as  well 
as  in  other  ways  they  wished  to  interfere  with  his  reli- 
gious pursuits,  which,  with  him,  had  now  become  matters  of 
moment  and  of  conscience.  He  found  he  was  in  danger,  and 
knowing  that  any  accumulation  of  wealth,  weighed  against 
the  salvation  of  his  soul,  was  but  as  the  small  dust  of  the  bal- 
ance, he  left  the  concern  amidst  the  reproaches  of  some  of 
his  friends,  and  the  astonishment  of  all.  But  he  had  the  re- 
joicing that  results  from  the  testimony  of  his  conscience,  that, 
not  with  fleshly  wisdom,  but  by  the  grace  of  God,  he  had  had 
his  conversation  in  the  world.  He  honoured  God,  and  God 
subsequently  honoured  him,  for  he  became  more  abundantly 
prosperous  than  ever.  But  if  he  had  not,  I  am  persuaded  he 
would  have  never  repented.  How  careful  ought  the  Chris- 
tian tradesman  to  be,  that  his  worldly  partner  should  see 
nothing  in  him,  but  what  recommends  religion.  How  much 
has  its  character  suffered  from  the  conduct  of  some  who  have 
taken  in  partners  on  the  eve  of  their  own  bankruptcy,  who 
have  deceived  them  by  false  representations  of  the  capabili- 
ties of  a  business,  or  who  have  carried  on  a  system  of  selfish 
encroachments  on  their  share  of  the  profits.  It  is  truly 
shocking  to  hear,  as  we  sometimes  do  hear,  persons  say 
that  they  would  rather  have  for  a  partner,  a  man  that  makes 
no  profession,  than  one  that  does.  Christian  tradesmen,  do, 
do  consider  this,  and  tremble  lest  any  part  of  your  conduct 
should  be  such  as  to  justify  this  dreadful  satire  upon  the  con- 
duct of  professors. 

There  is  one  duty  to  unconverted  relatives,  and  indeed,  to 
converted  ones  sometimes,  which  some  professors  have  la- 
mentably neglected  ;  I  mean  the  relief  of  their  necessities, 
where  they  have  been  in  circumstances  of  want.  One  can 
easily  imagine  in  what  reflections  some  such  persons  must 
indulge  upon  the  conduct  of  those  to  whom  they  are  nearly 
related,  who  are  known  by  them  to  be  members,  or  officers, 


200  CONDUCT     OF    PROFESSORS 

perhaps  even  pastors  of  a  Christian  church,  and  to  be  com- 
paratively rich,  but  who  still  refuse  to  help  a  brother  or  a 
sister  in  their  distress ;  except  it  be  with  a  grudged  pittance, 
occasionally  wrung  from  them  by  the  force  of  an  appeal  un- 
usually urgent.  "Can  it  indeed  be  true"  they  say,  "that 
my  brother  professes  himself  to  be  a  disciple  of  the  compas- 
sionate Saviour,  or  to  have  caught  the  spirit  of  Him,  who 
never  turned  away  his  ear  from  a  tale  of  human  wo,  and  yet 
refuse  to  assist  a  sister,  pining  away  in  almost  absolute  want? 
Is  this  the  way  in  which  he  adorns  his  calling  1  I  thought 
that  mercy  was  an  essential  feature  in  the  character  of  a 
Christian :  and  admitting  that  my  affliction  has  been  brought 
on  by  imprudence,  has  he  no  sins  to  be  forgiven,  by  the  God 
from  whom  he  looks  for  all  his  supplies  ?  I  have  been  told  he 
is  the  deacon  of  a  Christian  church,  and  has  to  dispense  the 
bounty  of  the  rich  members  to  their  poorer  brethren ;  does 
he  on  his  visits  of  mercy  to  the  habitations  of  the  sons  and 
daughters  of  poverty,  never  recollect  that  he  has  a  sister  en- 
during those  privations  which  he  is  honoured  to  relieve? 
But,  perhaps,  he  considers  that  as  I  am  unconverted,  he  need 
not  concern  himself  about  the  sorrows  of  one  to  whom  he  is 
related  only  by  the  ties  of  flesh  and  blood.  Is  this  the  way 
to  draw  me  to  religion?  Does  his  conduct  towards  his  poor 
relatives,  tend  to  exalt  in  their  estimation  the  profession  that 
he  makes  1  Is  this  the  way  to  soften  the  heart  of  my  hus- 
band, and  my  children,  towards  religion  ?  "  Oh  !  what  ques- 
tions have  they  not  asked,  and  what  sneers  have  they  not 
uttered,  in  reference  to  that  form  of  religion,  which  has  not 
even  common  charity  to  support  it  ?  Does  not  the  scripture 
say,  "  whoso  hath  this  world's  goods,  and  seeth  his  brother 
have  need,  and  shutteth  up  his  bowels  of  compassion  from 
him,  how  dwelleth  the  love  of  God  in  him  ?  "  Oh  !  my  bro- 
ther, my  brother,  did  our  parents  now  in  their  graves,  think 
you  would  ever  leave  one  of  their  children,  thus  to  endure 


TO    UNCONVERTED    RELATIVES.  201 

unpitied  and  unrelieved,  the  wants  of  penury?" — Should 
such  a  cry  as  this  ever  go  up  to  heaven  against  a  Christian  ? 
And  does  it  not  go  up  against  Christians  of  all  denominations, 
deacons  and  clergymen  too  of  different  churches'?  How 
many  tears  are  shed  daily,  how  many  hearts  are  daily  burst- 
ing, of  persons  who  have  Christian  relatives  that  could,  but 
will  not  help  them  ?  What  shall  we  say,  what  does  the  world 
say  of  those  who  figure  away  at  public  meetings,  and  in  the 
lists  of  contributors  to  societies,  but  who  suffer  their  own 
flesh  and  blood  to  be  unclothed  and  unfed?  But  there  are 
some  who  are  as  parsimonious  towards  the  cause  of  religion 
and  charity,  as  they  are  to  their  own  poor  relations ;  and  are 
never  liberal  in  any  thing  except  to  some  object  for  their  own 
gratification.  In  many  cases,  I  believe,  this  want  of  com- 
passion for  needy  relatives  is  the  result  of  that  wicked  and 
detestable  pride,  which  is  ashamed  of  them.  In  others,  it  is 
considered  to  be  a  righteous  retribution,  for  the  rashness, 
imprudence,  and  unprincipled  conduct,  that  occasioned  the 
distress.  I  would  not  encourage  imprudence,  or  improvi- 
dence, but  when  the  offender  is  already  suffering  her  punish- 
ment, even  to  a  degree  of  starvation  and  remorse,  that  has 
all  but  broken  her  heart,  is  it  for  the  hand  of  a  professing 
Christian,  a  man  who  owns  but  for  infinite  mercy  he  had  been 
in  hell,  to  inflict  by  his  cruelty,  the  only  blow  that  is  wanting 
to  crush  the  sufferer  to  the  dust  ?  Ye  rich  professors,  and  ye 
that  are  not  rich,  but  are  still  in  comfortable  circumstances, 
let  me  plead  with  you  on  behalf  of  those  who  are  bone  of 
your  bone,  and  flesh  of  your  flesh.  I  will  not  ask  you  for 
relief  to  a  relative  nearer  than  a  brother  or  a  sister,  for  to 
suppose  the  church  of  God  is  disgraced,  defiled,  insulted,  by 
the  union  of  such  a  monster  as  a  child  that  refuses  to  help  a 
destitute  father  or  mother,  is  too  improbable  a  conjecture  to 
be  made. 

Ifl  in  conclusion  of  this  chapter,   it  might  be  thought  sea» 


202  CONDUCT    OF    PROFESSORS 

sonable  to  suggest  a  few  words  of  encouragement  and  com- 
fort; topics  of  this  kind  are  both  numerous  and  delightful. 
Think  of  the  grace  that  hath  made  you  to  differ  from  your 
unregenerate  relatives.  While  you  pity  them  and  mourn 
over  their  condition,  give  God  unceasing  and  unbounded 
thanks  that  you  are  not  like  them.  Cherish  the  hope  that 
you  may  yet  be  useful  in  persuading  some  of  them  to  accom- 
pany you  to  the  kingdom  of  heaven.  Grace  when  it  enters 
a  family,  is  generally  diffusive.  You  may  not  now  see  any 
influence  of  your  example,  nor  any  answer  to  your  prayers, 
— but  you  do  not  see  the  end.  You  may  never  live  to  realize 
your  hopes,  or  gather  the  fruit  of  your  exertions ;  this  may 
be  a  felicity  designed  to  swell  the  rapture  of  the  skies.  You 
may  meet  in  heaven,  those  whom  you  leave  apparently  on 
the  road  to  hell. 

But  you  ti'emble  for  yourself;  instead  of  hoping  to  be 
useful  to  others,  you  sometimes  fear  that  you  shall  fall.  How 
can  you  withstand  the  influence  of  example,  and  solicitation? 
It  is  a  hard  thing  to  get  along  with  every  body  to  help,  how 
much  more  with  every  body  to  hinder.  Hearken  to  what 
God  says,  "  My  grace  is  sufficient  for  thee."  Mark  that, 
for  thee.  Trust  it,  expect  it,  hope  for  it.  Look  up  into 
heaven  by  faith,  see  those  millions  round  the  throne,  they 
were  all,  or  nearly  all,  at  one  time  as  you  are  now.  They 
had  the  same  difficulties,  and  surveyed  them  with  the  same 
fears  as  you  do — but  behold  there  they  are.  The  great 
Captain  of  their  Salvation  sustained  them — the  omnipotent, 
faithful  God  never  forsook  them.  The  arm  that  sustained 
them,  is  not  shortened  that  it  cannot  save  you.  "  Wherefore 
dost  thou  doubt,  O,  thou  of  little  faith  ?  "  Be  not  faithless  but 
believing. 

Anticipate  for  yourself  that  blissful  world  where  all  the 
righteous,  none  but  the  righteous,  and  the  righteous  in  the 
absolute  perfection  of  their   righteousness,  will   be  found. 


TO     UNCONVERTED     RELATIVES.  203 

Sustain  your  present  struggles  against  the  influence  and  the 
danger  of  the  examples  of  the  unconverted,  by  the  considera- 
tion that  they  will  cease  with  your  continuance  in  this  world. 
Maintain,  therefore,  with  untiring  zeal,  and  an  unyielding 
firmness,  your  separation  from  the  world,  and  soon  the  world 
will  be  for  ever  separated  from  you.  The  ungodliness  of  the 
ungodly  will  then  no  more  distress  you,  but  you  shall  through 
eternity,  delight  yourself  in  the  presence  of  God  your  Saviour, 
with  the  intercourse  of  the  innumerable  company  of  angels, 
and  the  spirits  of  just  men  made  perfect.* 

If  it  should  sometimes  distress  you  to  think  of  missing  those 
in  heaven,  who  were  dear  to  you  on  earth,  let  it  stir  you  up 
to  more  affectionate,  earnest,  and  prayerful  efforts  for  their 
eternal  salvation :  but  let  it  not  lead  you  to  suppose  that  it 
will  be  there,  as  it  is  here,  a  real  diminution  of  your  bliss. 
The  mutual  recognition  of  saints  in  the  heavenly  world  seems 
highly  probable,  notwithstanding  the  silence  maintained  by 
scripture  on  a  subject  so  deeply  interesting  to  all  our  social 
feelings,  but  to  our  social  feelings  only.  A  great  deal  more 
inquisitiveness  has  been  exercised  in  reference  to  this  subject, 
and  much  more  importance  attached  to  it,  than  really  belong 
to  it.  The  social  feelings  arise  out  of  the  social  ties,  and  de- 
pend upon  them  for  their  existence  and  continuance;  and 
consequently  when  the  cause  ceases  the  effect  will  cease 
with  it.  To  suppose  there  can  be  in  heaven,  where  all  our 
animal  propensities,  our  natural  instincts,  and  our  social  re- 
lations exist  no  longer ;  where  the  very  body  of  the  resur- 
rection will  have  undergone  an  entire  change  of  organization, 
and  will  bear  no  longer  an  affinity  to  flesh  and  blood,  any 
near  resemblance  to  the  present  emotions  which  are  awaken- 
ed by  the  names  of  husband  and  wife,  parent  and  child,  bro- 

*  Some  of  the  topics  in  this  chapter  are  much  more  enlarged  upon 
in  the  Author's  work  entitled  "  The  Family  Monitor." 


204  CONDUCT     OF     PROFESSORS,      &C. 

ther  and  sister,  is  to  forget  the  great  and  entire  change  which 
immortality  is  to  make  in  our  nature.  It  is  amidst  these  dear 
relationships,  these  tender  charities,  and  these  strong  propen- 
sities, necessary  to  our  earthly  sojourn,  that  we  are  trained 
up  for  that  higher,  holier,  and  more  intellectual  existence ; 
but  these  things  will  fall  away  from  the  spiritual  body,  as  its 
mere  swaddling  bands  in  the  chrysalis  state  of  its  being,  in 
that  moment  when  it  shall  rise  from  the  grave  the  pure  image 
of  its  glorified  Redeemer.  No;  we  are  compelled  to  believe, 
difficult  as  it  may  be  to  conceive  of  it  now,  that  the  absence 
from  heaven,  of  those  who  form  so  large  a  portion  of  our 
happiness  on  earth,  will  be  no  diminution  of  the  bliss  of  the 
celestial  paradise;  though  doubtless  that  bliss  will  be  en- 
hanced and  sweetened  by  the  presence  of  those  we  loved 
below. 


THE    UNMARRIED     PROFESSOR.  205 


CHAPTER   XIII 


THE      UNMARRIED      PROFESSOR. 

When  Jehovah  had  proceeded  so  far  in  the  work  of  crea- 
tion, as  to  have  produced  the  mineral,  vegetable,  and  irra- 
tional tribes,  he  saw  that  there  yet  needed  a  rational  and 
presiding  mind  to  govern  the  whole,  to  be  his  representative 
in  his  own  world,  and  to  act  as  the  High  Priest  of  this  new 
and  beautiful  temple  of  nature,  in  offering  up  on  their  behalf, 
as  well  as  his  own,  the  praise  of  all  creatures  to  their  Om- 
nipotent Parent.  "And  God  created  man  in  his  own  image." 
Still,  however,  the  last  finishing  stroke  of  grace  was  even 
yet  to  be  added  ;  and  God  created  woman,  to  be  the  compa- 
nion of  man.  "  The  Lord  God  saw  that  it  was  not  good 
that  the  man  should  be  alone^  Even  then,  when  all  the 
beauties  of  paradise  as  yet  unsoiled,  bloomed  and  glowed 
around  him,  to  please  his  eye ;  when  all  its  melodies  and 
harmonies  sent  their  music  through  the  ear  to  his  soul ;  when 
he  fed  on  fruits  which  no  worm  had  ever  corrupted,  no  frost 
had  ever  shrivelled ;  then,  when  he  needed  none  to  wipe  the 
tear  from  his  eye,  or  the  sweat  from  his  brow ;  none  to  coun- 
sel him,  for  he  was  wise ;  to  comfort  him,  for  he  was  happy ; 
none  to  calm  the  perturbations  of  his  conscience,  for  he  was 
innocent ;  none  to  lighten  his  care,  for  he  was  at  ease ;  none 
to  minister  to  him  in  sickness,  for  he  was  a  stranger  to  its 
malady,  nor  to  bear  up  his  head  sinking  in  death,  for  he  was 
not  yet  mortal — even  then,  said  his  Maker,  and  who  knew 

18 


206  THE     TIN  MARRIED     PROFESSOR. 

the  being  he  had  made,  it  is  not  good  for  the  man  to  be  alone ^ 
and  he  made  him  a  wife  out  of  his  own  body,  and  married 
them  himself  in  the  garden  of  Eden ;  and  blessed  them,  and 
said  unto  them,  be  fruitful,  and  multiply,  and  replenish  the 
earth.  What  an  honour,  and  a  necessity  did  this  attach  to 
marriage.  It  is  an  institute  of  God,  and  an  institute  of  the 
paradisaic  state.  And  it  still  survives  the  fall,  the  gracious 
provision  of  a  God,  intent  in  his  unmerited  bounty  upon  the 
comfort  of  his  apostate  creatures,  for  the  solace  of  man,  amidst 
the  cares,  the  labours,  and  the  sorrows  of  his  earthly  pilgrim- 
age. And  while  it  is  designed  for  his  comfort  in  his  terrestrial 
sojourn,  it  is  also  intended  to  help  as  well  as  succour  him,  in 
his  journey  to  the  skies.  Itself  the  type  of  that  closer  union, 
into  which  his  soul  is  brought  to  Christ  by  faith  in  order  to 
salvation,  its  tender  sympathies,  its  jealous  charities,  and  its 
loving  ingenuities,  are  all  designed  by  God  to  sustain  by  vi- 
gilance, and  counsel,  and  prayer,  the  interests  of  his  immor- 
tal spirit.  The  marriage  of  human  beings,  is  a  union  of  minds 
as  well  as  bodies,  and  a  union  intended  to  keep  up  religion 
in  the  world,  as  well  as  population ;  first,  by  promoting  the 
piety  of  the  parties  themselves ;  next,  the  piety  of  their  chil- 
dren, and  through  them  of  mankind  in  general.  Every  fa- 
mily seems  to  be  a  miniature  both  of  the  church,  and  of  the 
nation,  where  the  piety  of  the  one,  and  the  subjection  of  the 
other,  shall  be  seen  in  its  simplest  and  its  purest  form,  and 
from  which  as  it  springs,  the  greater  communities  shall  be 
fed.  But  how  are  these  ends  to  be  accomplished,  if  piety  be 
not  a  part  of  the  character  and  conduct  of  those  who  enter 
into  the  marriage  compact  ?  That  people  who  are  not  pious 
themselves,  should  disregard  this,  and  not  choose  or  wish  a 
holy  companion  in  the  journey  of  life,  is  not  to  be  wondered 
at,  but  to  be  expected — but  that  professors  of  religion  should 
neglect  it,  is  matter  both  of  surprise  and  regret. 


THE     UNMARRIED     PROFESSOR.  207 

This  brings  me  to  the  subject  of  the  present  chapter ;  the 

DUTY  OF  CHRISTIANS  TO  MARRY  ONLY  SUCH  AS  ARE  HOPEFULLY 

PIOUS.  This  duty  is  so  obvious,  and  involves  so  much  of 
their  comfort  in  future  life,  that  it  might  have  been  supposed 
the  general  performance  of  it,  would  render  any  admonition 
on  the  subject  unnecessary.  Observation,  however,  confirms 
the  fact,  that  there  is  scarcely  any  branch  of  Christian  obli- 
gation more  neglected ;  a  circumstance  which  renders  it  in- 
cumbent on  the  ministers  of  religion,  and  the  pastors  of 
churches,  to  call  the  attention  of  their  hearers  to  this  sub- 
ject* 

Let  us  hear  the  law  of  Christ,  as  delivered  by  the  pen  of 
the  Apostle ;  "  The  wife  is  bound  by  the  law,  as  long  as  her 
husband  liveth,  but  if  her  husband  be  dead,  she  is  at  liberty 
to  be  married  to  whom  she  will,  only  in  the  lord." — 1  Cor. 
vii.  39.  To  marry  in  the  Lord,  must  mean,  marrying  one 
who  is  a  Christian,  at  least  by  profession.  This  rule,  it  is 
true,  is  by  the  Apostle  applied  to  the  case  of  widows ;  but 
the  same  reason  exists  for  applying  it  to  all  unmarried  per- 
sons. The  other  passage  usually  quoted  on  the  subject,  "  Be 
not  unequally  yoked  together  with  unbelievers;" — 2  Cor. 
vi.  14,  refers  perhaps  specifically  to  the  fellowship  of  the 
church,  but  still  by  fair  inference  may  be  extended  to  mar- 
riage. This  is  the  law  then,  that  no  Christian  should  marry 
any  one  who  is  not  also  a  Christian ;  or  who  is  not  upon 
good  grounds  supposed  to  be  such.  I  say  it  is  the  law  ;  not 
merely  advice,  or  counsel,  but  command,  and  as  binding  on 
our  conscience  as  any  other  precept  of  the  New  Testament. 

*  The  importance  of  the  subject,  and  the  great  neglect  of  it,  must 
be  my  apology  for  again  dwelling  upon  it,  after  having  already  intro- 
duced it  into  some  of  my  former  publications.  On  this  account,  I  had 
determined  to  pass  it  over  in  this  work  ;  but  on  re-considering  the 
matter,  I  came  to  the  conclusion,  that  it  is  so  entirely  in  place  here,  and 
concerns  so  large  a  number  of  professors,  it  ought  not  to  be  omitted, 
and  I  have  therefore  devoted  this  chapter  to  it,  where  it  will  be  reati 
by  many,  who  never  saw  my  other  books. 


208  THE     UNMARRIED    PROFESSOR. 

We  have  no  more  right  to  attempt  to  annul  or  evade  this 
command,  than  we  have  any  other  of  Christ's  laws. 

Permit  me  to  bring  before  you,  the  evils  resulting  from  a 
neglect  of  this  rule,  and  marrying  an  irreligious  person. 
Some  of  these  affect  yourselves. 

Your  comfort  is  materially  involved.  A  difference  of  taste 
or  pursuit  in  minor  matters,  is  not  conducive  to  happiness. 
"How  can  two  walk  together,  except  they  be  agreed?" 
This  applies  to  all  things,  but  most  of  all  to  the  transcendent- 
ly  important  affair  of  religion.  This  is  a  subject  continually- 
recurring,  entering  into  all  the  arrangements  of  the  family, 
which  can  never  be  put  aside,  except  by  the  professor's  con- 
senting, for  the  sake  of  peace,  to  give  up  or  conceal  his  reli- 
gion, and  becoming  an  apostate.  You  will  not  merely  be 
left  to  pursue  your  own  course,  without  sympathy  or  fellow- 
ship from  your  dearest  earthly  friend,  but  by  consistently 
supporting  your  religion,  will  perhaps  provoke  distaste,  dis- 
like, ill-will,  strife,  and  alienation.  How  many  have  had  to 
choose  between  apostacy  or  domestic  peace.  Dreadful  alter- 
native !  And  where  they  have  had  grace  to  give  up  their 
comfort  instead  of  their  religion,  they  have  not  only  died  a 
martyr's  death,  but  lived  a  life  of  martyrdom.  What  have 
not  many  wives  endured  from  irreligious  husbands,  not  mere- 
ly in  being  the  silent  but  horrified  witnesses  of  their  sins,  but 
in  being  the  victims  of  their  wrath.  Many  a  man  has  been 
the  murderer  of  his  wife  without  being  hanged  for  it.  But 
where  things  do  not  come  to  this  pitch,  and  the  want  of  re- 
ligion does  not  affect  in  the  smallest  degree  the  exercise  of 
conjugal  love,  yet  think  of  the  pain  of  being  obliged  to  con- 
sider that  good  wife,  or  kind  husband,  an  enemy  of  God ;  if 
they  be  in  sickness,  to  have  the  dreadful  thought  come  into 
the  mind,  that  they  are  about  to  die,  and  unprepared  for  the 
change.  Oh  !  can  you  imagine  the  anguish  of  a  wife,  occupy- 
ing "  the  dreadful  post  of  observation  darker  every  houi:J* 


THE    UNMARRIED    PROFESSOR.  209 

watching  the  slow  progress  of  disease  in  a  dying  husband, 
anxious  to  catch  from  his  departing  spirit,  some  few  words  to 
sustain  her  hope  that  he  is  going  to  heaven,  and  then  for  ever 
after  to  be  haunted  with  the  recollection,  that  "  he  died  and 
made  no  sign!"— Will  you  hazard  this? 

Think  of  the  influence  of  such  a  connexion  on  your  reli- 
gion. We  all  need  helps,  not  hinderances  in  the  walk  of 
faith.  With  every  advantage  in  our  favour,  how  slow  is 
our  progress  heavenward  !  And  how  much  are  we  likely  to 
be  impeded  by  a  companion,  who  is  ever  seeking  to  draw  or 
drag  us  back  ?  Can  we  rise  with  such  a  weight,  or  walk 
with  such  a  clog  1  How  is  our  devotion  flattened  by  the 
constant  companionship  of  one  who  has  no  sympathy  with  us 
in  our  spiritual  feelings  or  tastes  ?  You  will  often  be  hin- 
dered and  prevented  from  attending  the  means  of  grace  ;  re- 
quired to  do  things  against  which  your  conscience  revolts ; 
and  will  sometimes  give  way  for  peace,  in  matters  which 
bring  guilt  and  distress  into  your  minds. 

Even  your  salvation  may  be  brought  into  peril.  Many 
cases  have  occurred  in  which  persons  ran  well  till  they  were 
married  ;  I  have  known  such,  and  have  seen  them  from  that 
time  commence  a  retrograde  coui'se.  Apostacy  has  in  myri- 
ads of  instances  commenced  at  the  altar.  Instead  of  taking 
their  companion  with  them  to  heaven,  as  they  imagined  they 
should,  these  companions  took  them  to  perdition.  How  in- 
sidious is  the  influence  of  a  husband  or  a  wife  in  decoying 
the  other  from  the  paths  of  godliness  into  the  ways  of  the 
world ;  and  in  some  cases  how  systematic,  persevering,  and 
successful.  There  is  the  silent  influence  of  example,  which 
alone  is  powerful ;  then  there  are  concealed  temptations  to 
little  departures  from  consistency,  till  by  degrees,  the  poor 
victim  is  caught  in  the  snare,  and  gives  up  all  spiritual  piety, 
and  religious  observances. 

I  now  call  upon  you  to  consider  the  consequences  of  such 
18* 


210  THE    UNMARRIED     PROFESSOR. 

a  marriage  upon  the  children,  if  there  should  be  any.  WrH 
they  be  brought  up  for  God,  and  his  church  ?  Suppose  the 
converted  party  should  labour  for  the  salvation  of  the  family, 
and  labour  the  more  for  being  left  alone  in  the  work,  what  a 
counteraction  comes  from  the  other.  The  hearts  of  the 
children  are  by  nature  corrupt,  and  have  already  a  bias  to- 
wards evil  example.  How  will  they  shield  themselves  from 
a  mother's  pious  remarks,  by  a  father's  irreligious  example  ? 
O,  with  what  heart-breaking  anguish,  has  many  a  pious 
mother  seen  her  children  led  away  from  her  side  as  she  was 
walking  with  God,  and  to  heaven,  by  the  hand  of  her  own 
husband,  and  their  own  father.  With  what  a  mixture  of 
delicacy  and  distress  have  I  heard  some  mothers  and  wives 
allude  to  this  sad  circumstance.  Some  of  the  worst  families 
have  been  those  which  were  the  children  of  parents,  one  of 
whom  was  a  professor  and  the  other  not. 

Dwell  upon  the  effects  of  such  unions  to  the  church  of 
Christ.  These  are  inscribed  in  dark  characters  upon  the 
page  of  sacred  history.  This  was  the  cause  that  corrupted 
the  Antediluvian  church,  and  became  the  source  of  that  uni- 
versal depravity  which  brought  the  flood  upon  the  earth. 
"  The  sons  of  God,"  i.  e.  the  professors  of  religion  in  the  line 
of  Seth,  "saw  the  daughters  of  men,"  i.  e.  the  descendants  of 
Cain,  who  made  no  profession  of  true  religion,  "that  they 
were  fair,  and  they  took  them  wives  of  all  that  they  chose." 
— Gen.  vi.  2.  In  subsequent  times  the  crimes  of  idolatry 
flowed  in  continually  upon  the  Jewish  church  through  the 
channel  of  unholy  marriages.  ''And  the  children  of  Israel 
dwelt  among  the  Canaanites,  aud  they  took  their  daughters 
to  he  their  wives,  and  gave  their  daughters  to  their  sons, 
AND  SERVED  THEIR  GODS.  And  the  children  of  Israel  did 
evil  in  the  sight  of  the  Lord,  and  forgot  the  Lord  their 
God,  AND  served  Baalim  and  the  groves." — Judges,  iii.  7, 
Solomon's  history  has  a  fearful  interest  in  reference  to  this 


THE    UNMARRIED    PROFESSOR.  211 

subject,  and  shows  that  the  strongest  mind,  and  the  most 
splendid  piety  and  zeal  may  be  corrupted  by  ungodly  wives. 
See  also  how  the  marriage  of  Ahab  is  recorded:  ''And  it 
came  to  pass,  as  if  it  had  been  a  light  thing  for  him  to 
walk  in  the  sins  of  Jeroboam,  that  he  took  to  wife  Je- 
zebel, the  daughter  of  Ethbaal,  the  king  of  the  Zidonians, 
and  went  and  served  Baal,  and  worshipped  him.  But  there 
was  none  like  unto  Ahab  who  did  sell  himself  to  work  wick- 
edness, in  the  sight  of  the  Lord,  whom  Jezebel  his  wife 
STIRRED  UP." — 1  Kings,  xxi.  25.  Read  the  language  of 
Ezra,  chapter  ix.,  and  also  the  admonitory  words  of  Nehe- 
MiAH,  xiii.  23 — 27. 

If  we  come  forward  to  the  Christian  church,  we  may  safely 
affirm  that  few  circumstances  have  had  a  greater  influence 
in  deteriorating  religion  in  the  hearts  of  professors,  or  in  cor- 
rupting the  communion  of  saints,  than  a  neglect  of  the  Chris- 
tian rule  of  marriage.  The  pious  party  has  not  only  had 
the  tone  of  religion  lowered  in  their  own  minds,  but  have 
been  anxious,  and  in  innumerable  cases  have  succeeded,  to 
introduce  the  other  into  the  church,  which  by  the  operation 
of  this  two-fold  mischief  has  been  grievously  injured  in  its 
piety  and  purity. 

On  all  these  grounds,  such  marriages  are  injurious  and 
should  be  avoided.  Perhaps,  female  professors  more  fre- 
quently violate  this  rule,  than  men ;  which  may  be  accounted 
for  in  great  measure  by  the  circumstance,  that  they  are  the 
chosen,  and  not  the  choosing  party.  An  offer  of  marriage, 
where  the  individual  who  makes  it  is  even  in  some  tolerable 
degree  respectable,  and  desirable,  is  a  compliment,  so  far  as 
it  goes,  which  of  itself  is  apt  to  entangle  a  female's  heart, 
at  any  rate  her  vanity,  and  to  produce  a  hesitancy,  even 
where  her  conscience  dictates  the  propriety  of  an  immediate 
negative.  This  hesitancy  is  greatly  increased,  of  course, 
when  the  offer  comes  from  one  who  is  in  every  respect  desir- 


212  THE    UNMARRIED    PROFESSOR. 

able,  with  the  solitary  exception  of  a  want  of  religion.  How 
many  have  been  induced  by  the  prospect  of  an  advantageous 
settlement  in  life,  to  overlook  this  one  great  defect,  and  to 
balance  the  want  of  piety,  by  wealth  and  worldly  respecta- 
bility ;  and  of  these  how  large  a  proportion  have  repented 
of  their  sins,  and  lived  to  envy  the  woman,  who  though 
struggling  with  poverty,  was  blest  and  happy  with  a  pious 
husband.  It  is  of  great  consequence  that  the  mind  should  be 
previously  fortified  against  this  danger  by  a  deep  inwrought 
conviction  of  the  obligation  of  the  Christian's  rule  of  marriage, 
and  the  unlawfulness  of  violating  it.  We  must  not,  in  any 
case,  have  our  weapons  to  seek  when  we  want  them  to  use. 
If  we  have  then  to  discuss  the  propriety  of  an  act  gainful  in 
itself,  when  the  temptation  to  perform  it  is  pressing  upon  us, 
we  are  almost  sure  to  be  overcome.  The  heart  is  a  bad 
casuist  in  all  cases,  but  especially  in  a  love  affair,  or  the 
prospect  of  a  gainful  marriage.  Young  people  who  are  pro- 
fessors should  begin  life  with  this,  as  one  of  their  maxims, 
and  which  they  should  feel  no  more  at  liberty  to  set  aside 
than  they  do  any  other  of  the  precepts  of  religion,  that  no 
inducement  should  be  strong  enough  to  lead  a  Christian  to 
marry  an  irreligious  person. 

When  a  connexion  has  been  formed  while  both  parties 
were  in  an  unconverted  state,  a  subsequent  change  in  the  re- 
ligious views  and  feelings  of  either  of  them  is  not  a  sufficient 
ground  for  dissolving  the  connexion,  except  by  the  consent 
of  the  other ;  but  where  the  engagement  was  entered  into 
while  both  parties  were  professors,  and  one  of  them,  before 
marriage,  throws  off  religion,  the  other  is  not  only  authorized 
by  the  word  of  God  to  terminate  the  connexion,  but  is  re- 
quired to  do  so. 

The  excuses  by  which  many  attempt  to  justify  their  neg- 
lect of  the  Christian  law,  are  often  specious,  but  never  valid. 
Sometimes  the  hopeful  appearances  of  the  individual  whom  a 


THE    UNMARRIED    PROFESSOR.  213 

professor  wishes  to  marry,  are  pleaded.  In  some  cases  these 
appearances  are  hypocritically  assumed  purposely  to  de- 
ceive ;  in  others  they  are  a  real  yielding  to  the  persuasion  of 
affection,  and  an  actual  intention  to  alter  the  conduct,  but  far 
enough  off  from  true  religion.  Even  piety  appears  lovely  in 
those  we  love,  and  may  be  imitated  as  far  as  it  can  be  without 
the  reality,  for  their  sake.  The  godliness  which  is  seen  for 
the  first  time  in  a  person,  when  he  desires  to  gain  the  heart 
of  a  true  Christian,  should  be  always  looked  upon  with  great 
caution,  and  even  suspicion.  When  we  wish  to  think  an 
object  of  our  regard  a  Christian,  a  very  little  evidence  will 
suffice  to  produce  conviction.  If  the  individual  whom  a  per- 
son wishes  to  marry,  be  not  a  professor,  in  the  sense  attached 
to  that  term  in  these  pages,  it  is  a  presumption,  though  cer- 
tainly not  a  proof,  that  he  is  quite  undecided  in  his  religious 
character. 

It  is  not,  I  believe,  an  uncommon  case  for  Christians  to 
marry  unconverted  persons  under  the  idea  and  hope  of  con- 
verting them.  Is  marriage,  then,  one  of  the  means  of 
grace  ?  Has  the  plan  usually  succeeded  where  it  has  been 
tried  %  Alas  !  how  often  has  the  conversion  been  of  another 
kind,  and  the  professor  has  been  led  back  to  the  world  ?  We 
must  give  up  all  excuses,  then,  and  admit  that  it  is  the  duty 
of  a  professor,  to  marry  only  in  the  Lord.  But  if  it  were 
not,  and  it  was  left  to  his  own  option,  would  it  not  be  for  his 
happiness  to  choose  a  pious  companion ;  one  who  could  help 
him  in  his  Christian  course,  and  enter  into  his  hopes  and 
fears,  his  joys  and  sorrows,  touching  the  subject  that  lies 
nearest  to  his  heart;  one  who  would  aid  him  to  bring  up 
his  children  in  the  fear  of  God,  and  who  would  not  thwart 
him  in  his  plans  for  their  eternal  interests ;  one  that  would 
co-operate  with  him  in  all  his  efforts  to  glorify  God,  to 
bless  his  species,  and  to  extend  the  church ;  one  that  would 
sooth  him  in  sickness,  sadness,  and  death,  with  tlie  words  of 


214  THE    UNMARRIED     PROFESSOR. 

consolation,  experience,  and  prayer ;  one  whom  he  would  be 
in  no  fear  of  losing  in  the  dark  valley  of  the  shadow  of  death  J 
one  whom  he  hoped  to  dwell  with  as  an  angel  spirit  in  hea- 
ven, after  having  dwelt  with  her  as  an  angel  in  the  flesh  on 
earth  ?  O,  who  that  has  tasted  the  sweet  and  holy  influence 
which  religion  imparts  to  the  intercourse  of  a  holy  couple, 
their  mingled  love  and  piety,  would  willingly  forego  this  sa- 
cred and  solemn  delight  1 

We  are  not  however  to  suppose,  that  religion  is  the  only 
thing  to  be  thought  of  as  a  suitable  pre-requisite  for  the  form- 
ation of  this  union  between  Christians.  There  must  be  a 
general  suitableness  in  age,  rank,  education,  temper,  and 
taste.  It  would  be  an  extravagant  enthusiasm  to  imagine 
that  religion,  because  it  is  the  first  thing,  is  every  thing,  and 
that  any  one  who  presents  himself  should  be  accepted,  pro- 
vided he  can  make  good  his  pretensions  to  the  character  of  a 
Christian.  Christianity  does  not  level  distinctions,  and  anni- 
hilate dissimilarities ;  does  not  convert  age  into  youth,  de- 
formity into  beauty,  ignorance  into  knowledge,  nor  absolute 
clownishness  into  elegance ;  nor  does  it  ofler  an  amalga- 
mation to  make  these  things  blend  in  a  harmonious  and 
agreeable  compound.  Religion  is  offended  by  all  unseemly 
things,  as  well  as  all  unholy  ones.  Under  the  law,  an  ox 
and  an  ass  were  not  to  be  yoked  together  in  ploughing ;  nor 
linen  and  woollen  to  be  woven  into  the  same  texture  for 
garments.  And,  under  the  gospel,  we  are  to  do  nothing 
unlovely  or  of  bad  report^  in  the  way  of  incongruous  mar- 
riage mixtures  :  they  are  an  offence  against  the  dignity,  if 
not  a  violation  of  the  sanctity,  of  the  institute  of  matri- 
mony. 

Much  less  is  it  allowable  to  professors  to  treat  the  prelimi- 
nary course  with  fickleness,  or  levity.  The  very  steps  to 
the  altar  of  marriage  are  sacred,  and  no  one  should  act  the 
flirt,  [the  coquette,  or  the  traitor,  there.     A  darker  stain,  short 


THE     UNMARRIED    PROFESSOR.  215 

of  gross  and  palpable  immorality,  can  scarcely  rest  upon  the 
character  of  a  professor  than  faithlessness  to  his  engage- 
ments as  a  lover.  To  desert  a  female,  after  he  has  engaged 
her  affections,  is  a  hateful  compound  of  many  vices  in  one ; 
it  is  a  cruelty  which  has  sent  many  a  lovely  girl  to  her  grave 
or  a  madhouse;  and,  where  it  has  not  gone  so  far  as  this,  has 
withered  that  peace,  which  he  once  cherished  with  his  smiles ; 
it  is  a  treachery  of  the  basest  kind ;  a  cold,  heartless,  and 
often  remorseless  baseness  of  mind  which  should  never  once  be 
named  amongst  saints.  Nor  ought  only  this  extreme  of  the 
act  to  be  avoided,  but  all  approaches  to  it  also ;  all  those 
attentions  which,  though  unaccompanied  by  direct  proposals, 
indicate  a  preference,  and  may  be  fairly  construed  into  an 
intention,  should  be  carefully  abstained  from,  if  nothing  ulte- 
rior be  contemplated.  It  is  wrong  for  any  one  to  inveigle  the 
affections  of  another,  and  then  to  defend  himself  after  he  has 
retired,  by  the  excuse,  that  he  never  made  any  proposals,  nor 
even  a  declaration  of  attachment.  It  may  be  asked,  "  How 
are  we  to  know  the  suitableness  of  a  person  for  such  a  union 
with  us,  without  being  with  them,  and  paying  attentions  which 
cannot  be  mistaken ;  and  if  we  are  not  at  liberty  to  retire 
after  we  have  once  committed  ourselves,  how  perilous  a  thing 
is  marriage  ?  "  To  this  I  reply,  hold  your  heart  in  abey- 
ance, till  suitable  inquiry,  and  silent,  unnoticed  observation, 
have  been  made.  All  trifling  with  the  affection  of  ano- 
ther, is  most  dishonourable  in  every  one,  and  especially  in  a 
Christian :  and  yet  this  is  too  often  done,  and  the  credit  of 
the  religious  profession  has  been  materially  injured  by  it.  If 
any  thing  of  importance,  any  thing  likely  to  affect  the  future 
happiness  of  the  parties,  should  come  out  during  the  progress 
of  the  acquaintance,  which  was,  in  the  commencement  of 
it,  concealed  by  either  of  them,  such  as  liability  to  serious 
bodily  or  mental  disease,  or  deranged  worldly  circumstances, 
or  insincerity  of  religious  profession,  in  that  case  no  blame 


216  THE     UNMARRIED    PROFESSOR. 

can  attach  to  the  one  that  retires.  Nor  is  any  censure 
merited  in  those  cases  where  the  connexion  is  dissolved  by 
mutual  consent.  Much  reproach  has  been  brought  upon 
some  young  professors  by  rash,  precipitate,  offers  to  un- 
suitable persons,  from  whom  it  has  become,  at  length,  al- 
most absolutely  necessary  they  should  withdraw.  Nor 
can  some  be  cleared  from  the  reproach  of  imprudently 
marrying  before  they  had  a  rational  prospect  of  supporting 
a  family.  Expenses  increased  faster  than  they  were  able 
to  meet  them.  Debts  were  contracted,  means  resorted  to 
for  liquidating  them,  forbidden  by  every  principle  of  hon- 
our, and  disgrace  soon  followed.  It  pains  me  to  think  of  the 
instances  which  I  have  witnessed  of  young  people,  once 
bidding  fair  to  be  respectable  and  respected,  not  only  in  the 
world  but  in  the  church  also,  ruined  as  to  their  prospects  and 
reputation,  by  an  imprudent  marriage.  It  is,  then,  an  abso- 
lute sin,  for  any  one  to  marry  without  the  rational  prospect 
of  supporting  a  family. 

It  is  also  a  great  discredit  to  young  professors,  especially 
while  living  at  home,  to  form  any  acquaintance,  and  carry  it 
on  without  the  knowledge,  and  especially  against  the  wishes 
of  their  parents.  I  admit  there  are  exceptions  to  this  general 
rule,  but  they  rarely  occur.  Disobedience  to  parental  au- 
thority in  this  matter,  where  the  children  are  under  age, 
and  in  most  cases  where  they  are  beyond  it,  is  a  deep  blot 
upon  a  Christian  profession.  The  social  and  domestic  virtues 
should  always  shine  forth  with  peculiar  lustre  in  the  charac- 
ter of  a  Christian. 

A  union  for  life  is  so  serious  a  matter,  so  deeply  involving 
not  only  our  own  and  our  companion's  comfort,  but  our 
piety  also  ;  so  powerfully  affecting,  perhaps,  the  welfare  for 
both  worlds  of  a  family  ;  so  greatly  influencing  the  church 
of  Christ,  and  the  cause  of  religion  in  the  world — that  it 


THE    UNMARRIED     PROFESSOR.  217 

cannot  be  treated  with  too  much  solemnity,  or  approached, 
even  in  its  prehminary  steps,  with  too  much  caution.  Nor 
is  there  any  thing  next  to  our  own  salvation,  which  should 
be  made  the  subject  of  so  much  earnest  prayer  to  God,  for 
direction  and  guidance. 


19 


218  THE    PROFESSOR 


CHAPTER    XIV. 


THE  PROFESSOR  IN  PROSPERITY. 

•'I  KNOW  how  to  abound." — Phil.  iv.  12.  The  Apostle 
claims  for  himself  in  these  words,  one  of  the  most  rare  and 
difficult  attainments  ever  made  in  this  world  of  imperfection 
and  probation ;  I  mean  the  right  use  of  prosperity.  How  few 
are  his  imitators  !  Prosperity  is  a  comparative  term,  and 
signifies  an  improved  or  an  improving  state  of  our  temporal 
affairs ;  in  its  most  emphatic  sense  it  imports  a  considerable 
improvement,  a  great  elevation  in  our  affairs,  or  a  rapid  ac- 
cumulation of  wealth  :  some  employ  the  term  as  denoting 
any  advancement,  whether  it  be  in  the  humbler  or  more  exalt- 
ed stations  of  life.  A  workman  or  servant  is  in  prosperity 
whose  wages  are  doubled ;  a  female  is  in  prosperity  who  is 
raised  by  marriage,  from  a  lower  to  a  higher  grade  of  so- 
ciety ;  the  small  tradesman  is  in  prosperity  who  is  delivered 
from  the  difficulties  he  once  experienced,  and  is  enabled  to 
provide,  though  it  be  only  a  competency,  for  his  family.  Still 
it  is  usually  expressive  of  a  somewhat  higher  state  of  things 
than  this,  and  as  indicating  a  thriving  trade,  or  the  possession 
of  considerable  property. 

A  professor  is  to  let  his  light  shine  before  men.  This  of 
course  extends  to  every  situation  in  which  he  is  placed.  It 
is  to  be  an  ever  shining  light ;  a  radiance  that  is  every  where 
to  attend  him ;  it  must  illumine  the  gloom  of  his  poverty,  and 


IN     PROSPERITY.  219 

add  even  to  the  splendour  of  his  prosperity.  Like  the  sun, 
his  own  appropriated  emblem,  he  should  shine  the  brighter  the 
higher  he  rises.  Prosperity  is  a  gift  granted  him,  that  he  may 
glorify  God ;  a  golden  talent,  to  be  carried  with  deep  humility 
and  gratitude  to  the  foot  of  the  cross,  and  consecrated  to  Him 
who  bought  him  with  his  precious  blood.  It  widens  the  sphere 
of  his  opportunity  to  honour  God,  a  sphere  which  he  should 
be  anxious  to  fill  with  a  hallowed  influence  to  the  very  cir- 
cumference. 

There  are  four  virtues  especially  necessary  in  a  state  of 
prosperity.     Of  these,  the  first  is  gratitude. 

A  thankless  prosperity  is  an  unnatural  and  an  unholy 
state.  Such  a  man's  heart  is  hard  as  the  rock,  and  barren 
as  the  sand  ;  continually  receiving  the  rays  of  the  sun,  and 
the  riches  of  the  clouds,  but  returning  nothing.  A  Christian 
must  not  only  be  remote  in  his  own  feelings  from  that  atheistic 
state  of  mind,  which  traces  up  all  to  lucky  accidents  and  for- 
tunate turns,  but  he  must  take  care  to  acknowledge  God  be- 
fore men,  as  the  sole  author  of  his  success.  His  whole  frame 
and  deportment,  must  be  a  devout  confession  of  God.  It 
must  be  seen  that  he  ascribes  all  he  has,  not  to  his  own  skill, 
sagacity,  or  industry,  but  to  the  blessing  of  the  Most  High. 
*'  By  the  grace  of  God  I  am  what  I  am,"  must  be  his  declara- 
tion. On  every  favour  he  should  inscribe  the  name  of  God 
as  the  giver,  just  as  we  write  the  name  of  our  friends  on  their 
gifts. 

God  should  not  only  be  acknowledged,  but  praised  for 
prosperity.  It  is  a  blessing,  unless  by  our  abuse  of  it  we 
turn  it  into  a  curse ;  and  is  spoken  of  as  such  throughout  the 
word  of  God.  God  has  not  confounded  the  distinction  between 
plenty  and  want,  nor  required  us  to  do  so.  It  is  indeed  a 
mercy,  and  should  be  received  as  such,  to  be  released  from 
privation,  and  care,  and  necessity.  The  man  who  talks  of 
poverty  as  a  good  in  itself,  speaks  alike  against  reason  an^ 


220  THE     PROFESSOR 

against  revelation ;  it  may  be  over-ruled  for  good,  and  oftea 
is,  but  in  itself  it  is  an  evil.  A  cause  of  thankfulness  it  cer- 
tainly is,  to  have  the  comforts  of  this  life ;  and  prosperity, 
both  as  a  means  of  enjoyment  and  usefulness,  demands  our 
gratitude.  Were  all  our  temporal  mercies  employed  as  they 
ought  to  be,  as  means  of  proving  to  us  the  enormity  of  our 
sins,  as  fuel  to  feed  the  flame  of  our  love,  as  mirrors  in  which 
to  see  the  goodness  of  Jehovah,  as  ties  to  bind  our  hearts  to 
his  service,  and  as  instruments  to  promote  his  cause  in  the 
vi^orld,  prosperity  would  indeed  be  felt  to  be  a  blessing,  and 
would  send  us  to  God  with  the  language  of  the  Psalmist,  and 
with  his  emotions  too,  "  Bless  the  Lord,  O  my  soul,  and  all 
that  is  within  me,  bless  his  holy  name.  Bless  the  Lord,  O 
my  soul,  and  forget  not  all  his  benefits." 

Watchfulness  is  the  next  duty  incumbent  upon  the  pros- 
perous professor,  for  prosperity  is  a  state  of  danger.  This 
has  been  confessed  by  all,  and  experienced  by  multitudes. 
It  is  the  most  trite  and  hackneyed  of  all  themes,  on  which  mo- 
ralists as  well  as  divines  have  equally  descanted.  In  what 
vivid  colours  does  Asaph  pourtray  this  subject  in  the  73d 
Psalm.  How  often  are  we  in  effect  told  that  the  prosperity 
of  fools  shall  slay  them.  How  affectingly  is  this  expressed 
in  the  prayer  of  Agur. — Prov.  xxx.  4 — 6.  In  what  alarming 
terms  is  it  thundered  forth  in  the  words  of  Christ;  "How 
hardly  shall  they  that  have  riches  enter  into  the  kingdom 
of  God.  Verily,  verily,  I  say  unto  you,  it  is  easier  for  a  camel 
to  go  through  the  eye  of  a  needle,  than  for  a  rich  man  to  en- 
ter into  the  kingdom  of  God  :  "  and  the  fearful  sentiment  is 
echoed  by  the  Apostle,  "  They  that  will  be  rich  fall  into 
temptation  and  a  snare,  and  into  many  foolish  and  hurtful 
lusts,  which  drown  men  in  destruction  and  perdition  ;  for  the 
love  of  money  is  the  root  of  all  evil,  which,  while  some  have 
coveted  after,  they  have  erred  from  the  faith,  and  pierced 
themselves  through  with  many  sorrows."-^!  Tim.  vi.  9,  I0» 


IN    PROSPERITY.  221 

I  seem  in  reading  such  language  almost  to  question  the  truth 
of  what  I  have  before  written,  and  to  doubt  whether  pros- 
perity is  really  good ;  at  any  rate  it  must  be  allowed  to  be  a 
dangerous  good,  and  we  have  seen  numerous  and  melancholy 
instances  and  proofs  of  the  danger.  How  rarely  does  it  hap- 
pen that  persons  are  not  injured  by  it;  how  still  more  rarely 
that  they  are  the  better  for  it ;  so  rarely  indeed  that  an  indi- 
vidual who  passes  through  the  trial  unhurt,  is  admired  as  a 
striking  proof  of  the  riches  of  divine  grace  ;  while  he  that  is 
really  improved  by  it,  is  wondered  at  and  talked  of  as  a  re- 
ligious marvel.  But,  oh  !  the  myriads  of  the  martyrs  of  an 
improved  condition !  What  multitudes  as  they  ascended  from 
the  humble  vale  of  poverty,  and  emerged  from  the  thorny  and 
sequestered  glens  which  it  contained,  into  the  sunny  spots 
and  higher  grounds  of  wealth  or  easy  competence,  have  lost 
their  religion  as  they  gradually  rose,  till  by  the  time  they  had 
reached  the  summit,  it  was  all  gone ;  and  they  who  in  the  val- 
ley looked  habitually  up  to  heaven,  as  soon  as  they  were  upon 
the  flowery  mount,  looked  exclusively  at  the  earthly  prospect 
below  them.  Some  have  become  heretical  in  opinion,  others 
have  sunk  into  confirmed  and  unrestrained  worldly-minded- 
ness,  while  not  a  few  have  plunged  into  actual  and  notorious 
immorality.  In  the  far  greater  number  of  instances,  however, 
it  has  not  gone  to  this  length,  but  only  produced  a  lukewarm- 
ness,  which,  without  impairing  the  moral  character,  has  de- 
stroyed the  spiritual  one,  by  leaving  nothing  of  godliness  but 
the  form. 

The  danger  of  prosperity  arises  from  two  causes.  1.  Its 
tendency  to  repress  some  of  the  dispositions  in  which  real  re- 
ligion consists.  There  is  little  room  in  such  a  state  for  sub- 
mission to  the  will  of  God,  for  faith,  and  trust,  and  hope,  in 
reference  to  providential  arrangements  and  temporal  affairs. 
Not  that  prosperity  excludes  all  room  for  these  virtues,  but 
still  it  must  be  admitted  there  is  not  the  same  opportunity  or 

19* 


222  THE    PROFESSOR 

call  for  them  as  in  a  state  of  adversity.  And  these,  be  it  re- 
collected, are  some  of  the  higher  elements  and  more  vigor- 
ous exercises  of  true  piety.  It  is  true  that  as  regards  spiri- 
tual things,  there  is  as  much  opportunity,  necessity,  and  call 
for  faith  and  hope  in  the  one  state  as  in  the  other ;  but  as 
for  that  daily  exercise  of  patient  submission  to  present  priva- 
tions ;  that  equally  constant  trust  in  Providence  for  future 
supplies ;  and  that  steadfast  faith  in  the  promise  of  ultimate 
good  from  seeming  evil,  which  the  afflicted  and  necessitous 
are  called  to  attempt,  the  prosperous  know  little  of  these 
things.  Their  religion  is  apt  to  become  not  only  enfeebled, 
but  diseased  for  want  of  these  more  athletic  and  healthy  ex- 
ertions ;  just  as  the  sons  of  affluence,  who  feed  on  luxury, 
who  are  clad  in  purple  and  fine  linen,  and  sleep  on  down,  are 
puny  and  effeminate  compared  with  the  weather-beaten  ma- 
riner, or  the  hardy  mountaineer.  Great  caution,  much 
watchfulness,  and  earnest  prayer  are  necessary,  to  guard 
against  this  danger.  It  requires  much  grace  indeed  to  rise 
upon  the  wings  of  faith,  and  soar  above  the  enchanting  scene 
of  things  temporal  into  the  region  of  things  eternal,  when  the 
former  spread  out  their  variegated  beauties,  amidst  the  glow- 
ing sunshine  of  prosperity  ;  and  with  all  that  is  gratifying  in 
present  possessions,  to  yield  our  hearts  to  the  impulses  of 
hope,  and  travel  onward  to  the  unseen  and  comparatively 
unknown  future. 

2.  But  the  danger  of  prosperity  arises  from  its  tendency 
to  generate  and  foster  some  of  the  evils  to  which  Christianity 
is  directly  opposed.  Numerous  are  the  weeds,  which,  though 
apparently  killed  by  the  frosts,  and  buried  under  the  snows 
of  winter,  obtain  a  resurrection  and  a  vigorous  life  by  the 
summer's  sun  ;  numerous  the  noxious  and  disgusting  reptiles 
and  vermin  that  come  forth  from  their  holes  when  the  season 
of  storm  is  over,  to  breed  and  bask  in  the  warmth  of  the  solar 
beams.     Prosperity  is  that  to  the  imperfections  and  corrup- 


IN     PROSPERITY.  223 

tions  of  our  hearts,  which  the  sun  is  to  these  annoyances  of 
our  earth. 

To  those  whose  besetting  sins  he  in  that  direction,  it  fur- 
nishes resources  for  the  indulgence  of  appetites  and  the  gra- 
tification of  tastes  by  no  means  friendly,  when  carried  be- 
yond the  bounds  of  the  strictest  moderation,  to  the  spirit  of 
vital  godliness.  True  piety  is  a  self-denying  thing,  requiring 
the  most  rigid  temperance  in  all  things.  Every  approach 
not  only  to  drunkenness  and  gluttony,  but  even  tippling  and 
epicurism  is  inimical  to  the  spirituality  and  heavenly-minded- 
ness  of  true  religion.  Now  it  has  so  happened,  that  some, 
with  the  increased  means  of  gratifying  their  appetites,  have 
fallen  into  the  snare,  and  acquired  habits  of  self-indulgence, 
which  have  utterly  destroyed  every  vestige  of  piety  in  their 
soul. 

A  haughty  spirit  and  feeling  of  independence  are  fre- 
quently observable  in  the  prosperous  ;  a  temper  that  seems 
to  say,  "  Mine  own  arm  hath  gotten  me  this ;  "  a  disposition 
"  to  sacrifice  to  their  own  drag  and  to  burn  incense  to  their 
own  net :  "  an  insensible  and  unintentional,  but  at  the  same 
time  habitual  and  sinful  leaving  God  out  of  their  calculations 
and  contemplations  ;  and  a  reliance  upon  their  own  energies 
and  exertions.  There  is  about  some  persons  a  consciousness 
of  power,  a  feeling  of  self-buoyancy,  as  if  they  could  and 
must  rise  unaided,  and  however  opposed.  Now  this  is  a 
most  guilty  temper,  a  state  of  mind  of  great  criminality  and 
odiousness  in  the  sight  of  God,  in  whom  we  live,  and  move, 
and  have  our  being,  and  without  whom  we  could  neither  lift 
an  arm,  move  a  step,  or  exercise  a  volition. 

Pride  is  another  evil  against  which  the  prosperous  profes- 
sor has  the  most  urgent  need  to  be  upon  his  guard.  It  is  not 
requisite  here  to  dwell  upon  the  sinfulness  and  loathsomeness 
of  this  disposition.  It  is  irreligious  in  itselfj  and  it  is  most 
inimical  to  religion  in  its  influence.     There  are  various  kinds 


224  THE    PROFESSOR 

of  pride,  or  to  speak  more  correctly,  it  is  exercised  in  refer- 
ence to  various  kinds  of  objects ;  there  is  pride  of  rank,  pride 
of  intellect,  pride  of  person,  pride  of  righteousness, — but  be- 
sides all  these,  there  is  pride  of  money.  It  is  of  the  latter 
kind  I  now  speak ;  that,  which  to  use  a  common  expression, 
makes  a  man  purse-proud.  The  union  of  prosperity  and 
pride  is  one  of  the  commonest  association  of  things  that  we 
ever  form  :  so  common  that  we  almost  naturally  and  invari- 
ably imagine  that  a  rich  man  must  be  a  proud  one ;  and  are 
filled  with  admiration  and  astonishment  where  the  contrary 
takes  place.  This  association  is  referred  to  in  many  places 
of  the  Word  of  God.  The  Psalmist,  speaking  of  the  rich,, 
says,  •'  With  their  mouth  they  speak  proudly  ;  "  and  in  an- 
other place,  "  Pride  compasseth  them  about  as  a  chain."  In  a 
person  whose  heart  is  subdued,  humbled,  and  renewed  by 
grace,  we  may  not  expect  to  see  such  offensive  manifesta- 
tions of  this  vice,  as  in  an  unconverted  individual ;  but  even 
in  him,  prosperity  often  produces  too  much  of  it.  He  values 
himself  on  account  of  his  wealth ;  he  feels  that  he  is  a  man 
of  consequence  who  ought  to  be  looked  up  to ;  gives  himself 
airs  of  importance ;  expects  his  opinion  to  be  law ;  is  oracu- 
lar, dogmatical,  overbearing,  intolerant,  and  gives  his  senti- 
ments with  an  emphatic  "/think  so."  He  exacts  attention, 
deference,  respect :  is  susceptible  of  offence  if  he  imagines, 
himself  slighted,  and  from  the  high  demands  he  prefers,  often 
does  imagine  that  he  is  slighted.  He  is  jealous  of  rivals, 
suspicious,  censorious.  Now  all  this  is  pride,  purse-pride, 
and  it  is  too  often  seen  in  the  prosperous  professor.  He  is 
not  perhaps  sufficiently  aware  of  it  himself,  but  his  friends 
are,  and  lament  his  infirmity.  He  feels,  however,  that  he  is 
not  so  happy  nor  so  holy  as  he  once  was,  but  scarcely  sus- 
pects the  cause  ;  "  It  is  in  fact  the  rich  man  fading  away  in 
his  ways."  It  is  the  worm  of  pride  feeding  upon  the  root  of 
piety.     Religion  cannot  flourish  in  such  a  state  of  mind  as 


IN    PROSPERITY.  225 

this,  for  it  will  prevent  that  deep  humiliation  before  God,  that 
self-abhorrence,  that  self-annihilation,  that  entire  dependence, 
and  sense  of  ill  desert  which  are  essential  to  the  spirit  of  true 
piety;  and  at  the  same  time  will  call  into  active  operation 
many  tempers  most  inimical  to  godliness. 

Akin  to  this  is  ambition,  or  a  feeling  which  disposes  a 
man  to  be  craving  after  something  higher  and  better  than  he 
has,  rather  than  to  enjoy  and  improve  what  he  already  pos- 
sesses. No-ffias-4S  forbidden  to  improve  his  condition  in  this 
world,  nor  is  he  required  to  stop  short  in  the  ascending  path, 
or  turn  out  of  it,  into  which  he  has  been  led  by  Providence ; 
but  a  restless  desire  after  distinction,  and  aspiring  and  dissa- 
tisfied temper,  which  makes  the  level  of  ordinary  circum- 
stances disagreeable  and  intolerable  ;  the  envying  of  those 
who  are  on  higher  ground  which  leads  to  the  determination 
at  all  events  to  be  up  with  them,  is  quite  contrary  to  the 
apostolic  injunction,  "Seekest  thou  great  things  for  thyself? 
Seek  them  not."  Prosperity  is  very  apt  to  make  a  professor 
seek  for  gay,  or  at  any  rate  rich  and  fashionable  acquaint- 
ance. He  must  have,  he  thinks,  suitable  acquaintance  for 
himself  and  his  children,  and  if  he  cannot  find  them  in  the 
church,  he  goes  for  them  into  the  world ;  he  contracts  ac- 
quaintance with  such  persons  ;  exchanges  visits  ;  relaxes  his 
religious  strictness ;  adopts  their  customs ;  and  thus  by  little 
and  little,  gives  up  his  spirituality,  and  becomes  a  worldling 
in  heart,  though  he  is  still  a  professor  by  name.  Sometimes 
his  ambition  takes  the  turn  of  a  longing  desire  after  secular 
distinctions  and  civic  honours  :  he  wishes  to  be  a  member  of 
parliament,  or  of  a  corporation,  or  of  a  board  of  guardians, 
or  of  some  commercial  or  political  committee.  He  courts 
office,  for  he  fancies  himself  fairly  entitled  to  it,  much  more 
than  many  who  already  hold  it.  His  mind  is  much  taken 
up  about  the  means  to  accomplish  his  end.  He  goes  into 
company ;   courts  notice  ;   pushes  himself  forward — and  at 


226  THE    PROFESSOR 

length  succeeds.  But  is  he  satisfied  ?  No.  He  has  reached 
one  summit,  but  it  is  only  to  rest  and  breathe  preparatory  to 
his  climbing  another  before  him.  He  is  not  at  ease,  for  as 
the  career  of  his  prosperity  continues,  so  he  argues,  ought 
the  progression  of  his  elevation.  But  where  is  his  religion 
all  this  while  ?  Alas  !  alas  !  behind  on  the  road ;  or  below 
in  the  valley.  The  house  of  God,  the  prayer-meeting,  the 
Bible,  the  family  altar,  the  closet,  are  all  neglected.  He  is 
at  a  political  association,  or  a  civic  entertainment,  or  at  a 
party  confederacy,  when  he  ought  to  be  hearing  a  sermon, 
assisting  at  a  church  meeting,  or  uniting  in  prayer  with  his 
brethren.  Ambition  of  this  kind  has  ruined  many  professors 
as  such,  in  these  days,  and  will  ruin  many  more  if  care  be 
not  taken. 

Perhaps  it  will  be  asked,  if  professors  ought  to  abstain 
from  all  such  public  offices,  and  refuse  all  such  secular  dis- 
tinctions as  those  I  have  alluded  to.  I  reply,  certainly  not. 
I  am  only  showing  that  they  ought  not  to  be  ambitious, 
eager,  active,  to  obtain  them.  When  they  come  unsought 
and  unsolicited  ;  when  they  are  put  upon  us,  almost  forced 
upon  us ;  then  they  may  be  regarded  as  coming  from  God, 
and  as  affording  us  an  opportunity  of  glorifying  him,  and 
serving  our  generation.  But  even  in  this  case,  the  Christian 
should  consider  that  he  is  set  in  slippery  places,  and  should 
watch  and  pray  that  he  enter  not  into  temptation.  The  higher 
he  rises,  the  more  he  is  likely  to  turn  giddy,  and  the  more 
earnestly  should  he  present  that  prayer,  "  Hold  thou  me  up 
and  I  shall  be  safe." 

Wordly-mindedness  is  a  very  common,  it  may  be  almost 
said,  a  general  fruit  of  prosperity.  I  do  not  mean  by  this 
term  absolute  covetousness,  but  a  disposition  to  seek  our  hap- 
piness rather  from  earthly  sources,  than  spiritual  ones.  Our 
profession  certainly  implies  a  contrary  temper,  and  supposes 
that  our  chief  consolation,  our  habitual  comfort,  is  derived 


IN    PROSPERITY.  227 

from  the  spring  of  religion,  the  wells  of  salvation,  the  pure 
river  of  water  of  life,  clear  as  chrystal  proceeding  from  the 
throne  of  God  and  the  Lamb. 

But,  O  how  difficult  is  it  to  maintain  this  pure,  spiritual, 
unearthly,  heavenly  taste  in  the  midst  of  prosperity  !  How 
difficult  is  it  to  help  loving  the  world,  when  it  puts  on  all  its 
charms,  smiles  upon  us,  and  caresses  us.  When  we  have 
built  a  convenient  house  in  a  pleasant  situation,  elegantly 
furnished  it,  surrounded  it  with  a  beautiful  garden  and  shrub- 
bery, and  made  all  things  ready  for  our  friends ;  when  our 
family  is  as  agreeable  within,  as  the  scene  is  pleasant  with- 
out, how  difficult  is  it  then  to  avoid  saying,  "  It  is  good  to 
be  here,  let  us  remain  here  long,  and  if  it  were  possible,  for 
ever."  The  worldling  says,  "  give  me  such  a  paradise  as 
this,  and  I  want  no  other  or  better  heaven."  Yes,  and  even 
the  professor  sometimes  feels  this,  though  he  does  not  say  it. 
His  house,  and  not  his  God,  is  the  home  of  his  heart.  He 
lives  not  by  faith  in  God,  in  Christ,  in  heaven  ;  but  by  sense, 
in  the  enjoyment  of  his  comforts.  He  goes  not  to  fashiona- 
ble amusements ;  his  taste,  his  habits,  and  his  reputation  as 
a  Christian  are  against  this  :  but  he  seeks  that  happiness  in 
his  home,  which  others  seek  in  the  ball-room,  the  theatre, 
and  the  card  party.  Many  a  man  and  many  a  woman,  who 
goes  regularly  to  all  the  Sabbath  and  many  of  the  week-day 
ordinances  of  religion,  and  passes  for  a  tolerably  prosperous 
Christian,  is  miserably  low  in  spiritual  piety,  and  has  little  en- 
joyment of  God,  little  communion  with  Christ,  and  as  little 
lively  hope  of  glory  to  be  revealed.  Prosperity  by  multi- 
plying the  sources  of  earthly  gratification  tends  to  take  us 
off  from  those  which  are  spiritual  and  divine  ;  tends  to  car- 
nalize our  affections,  to  vitiate  our  holy  taste,  and  to  flatten 
our  devotion. 

Such  are  the  evils  to  which  the  successful  professor  is 
ever  exposed,  and  which  call  for  his  vigilance,  caution,  and 


328  THE    PROFESSOK 

alarm  ;  not  that  they  are  necessarily  and  always  connected 
with  prosperity,  for  then  how  could  it  be  a  blessing ;  but  they 
are  the  abuses  of  it  against  which  he  should  watch  and  pray. 

Humility  is  a  grace  which  such  persons  are  especially 
required  to  cultivate. 

"  Walk  humbly  with  thy  God,"  is  an  injunction  which  is 
appropriate  to  all,  but  especially  to  the  prosperous.  In  none 
can  humility  shine  with  such  lustre  as  in  them.  It  is  then 
like  the  gem  set  in  gold  ;  the  lovely  flower  putting  forth  all 
its  beauties  in  full  sunshine ;  the  action  of  the  lark  coming 
down  from  his  lofty  flight  to  rest  in  his  lowly  bed  upon  the 
earth.  Nothing  is  more  beautiful  in  our  world  than  the  mani- 
fest association  of  humble  piety  and  temporal  prosperity ;  it 
is  the  temper  of  heaven  united  with  the  possession  of  earth. 
The  man  who  makes  this  attainment  is  great  in  the  kingdom 
of  God.  His  prosperity  is  maintained  without  envy  in 
others,  and  without  injury  to  himself.  Let  the  prosperous 
Christian  then  aim  at  this  beautiful  combination.  His  low- 
liness will  not  keep  him  long  behind  or  below  his  place. 
There  is  a  buoyancy  in  prosperity  which  is  sure  to  raise  him 
to  the  surface,  and  place  him  where  he  should  be  :  for  there 
is  no  individual  whose  assistance  and  influence  are  more  gene- 
rally and  urgently  sought,  or  more  truly  valued,  than  his 
whose  humility  keeps  pace  with  his  success. 

Liberality  is  a  most  incumbent  duty  in  the  situation  I 
am  now  describing ;  and  yet  it  is  not  a  duty  always,  nor  to 
the  full  extent  of  the  obligation  often  performed.  In  some 
cases  prosperity  withers  the  benevolent  affections  of  the  heart, 
and  closes  the  outlets  of  mercy.  Like  those  flowers  that 
bloom  at  night  or  in  the  wintry  months,  but  die  away  before 
the  power  of  a  summer  sun ;  or  others  that  flourish  best  in  a 
poor  soil,  the  liberality  of  some  professors  seems  to  become 
stunted,  enfeebled,  and  contracted,  as  they  increase  in  riches : 
the  more  they  have,  the  less  they  give.     I  have  read  or 


IN    PROSPERITY.  229 

heard  somewhere,  of  a  person  who  had  been  singularly  gene- 
rous while  comparatively  poor,  but  who  was  observed  to 
become  parsimonious  when  he  was  prosperous ;  and  who, 
upon  being  asked  how  it  came  to  pass  that  he  who  gave  so 
much  in  proportion  to  his  income,  when  he  had  but  little,  now 
gave  so  little  when  he  had  so  much,  made  this  shocking  re- 
ply, "  When  I  had  little,  it  was  not  worth  saving;  but  when 
my  fortune  became  large  it  seemed  an  object  worthy  to  be 
kept  together  and  accumulated."     If  I  do  not  forget,  this 
confession  was  made  upon  a  death-bed,  and  amidst  the  hor- 
rors of  an  awakened  and  guilty  conscience.     This  is  by  no 
means  an  uncommon,  though  a  very  melancholy  case.    The 
love  of  money  very  commonly  increases  with  the  money  it- 
self, and  therefore  needs  to  be  most  tremblingly  and  prayer- 
fully watched,  lest  as  property  gradually  comes  in,  it  steals 
over  the  heart  and  holds  it  in  occupation  for  Mammon.     It 
sometimes  happens  that  the  heart  gets  corrupted  by  an  ap- 
propriation of  the  first  fruits  of  prosperity  to  worldly  show, 
and  an  enlarged  domestic  expenditure.     This  begets  a  habit 
of  expense,  and  produces  a  scale  of  living,  which  goes  on 
increasing,  all  the  while  swallowing  up  prosperity  as  fast  as 
it  comes  in,  and  thus  leaving  but  little  for  God.    On  the  con- 
trary, a  professor  should  devote  the  first  fruits  of  his  success 
to  God,  and  satisfy  himself  with  moderate  accommodations, 
thus  enlarging  by  frugality,  both  his  means  of  serving  God 
and  himself  also.     Many  begin  where  they  should  leave  off 
and  therefore  end  worse  than  they  begun. 

The  subject  of  this  chapter  is  so  important,  that  I  must  pro- 
long it  for  the  purpose  of  most  solemnly  admonishing  at  still 
greater  length,  not  only  those  who  are  prosperous,  but  who 
are  desiring  and  expecting  to  be  rich.  The  enemies  of  reli- 
gion are  continually  reproaching  its  friends  with  an  undue 
regard  to  wealth,  whose  very  sarcasms  are  instructive,  though 
not  always  just.     They  assume  what  is  not  correct,  that  re- 

20 


230  THE    PROFESSOR 

ligion  is  intended  to  inspire  us  with  aversion,  or  at  any  rate 
to  produce  absolute  indifference  to  wealth,  instead  of  merely 
moderating  our  desires  after  it,  making  us  contented  if  we  do 
not  obtain  it,  and  leading  us  to  consecrate  it  to  God  if  we  do. 
It  is  not  the  possession  we  should  dread,  but  the  inordinate 
desire,  the  dishonest  means,  the  undue  love,  and  the  covetous 
hoarding  of  it.  I  am  quite  aware,  that  it  is  difficult  to  have 
money  and  not  love  it ;  hard  indeed  to  have  a  golden  image 
in  the  house,  and  not  worship  it.  It  is  also  quite  evident  that 
covetousness  is  indeed  the  sin  of  the  church.  In  this  com- 
mercial age  and  country,  where  men  often  rise  from  the 
workman  to  the  master,  and  from  nothing  to  affluence  ;  where 
the  career  is  open  to  all ;  and  where,  once  engaged  in  the 
complexity  and  onward  impulses  of  a  large  business,  it  is  so 
difficult  to  stop  or  slacken  the  pace,  there  is  imminent  peril 
of  professors  forgetting  their  high  vocation,  and  living  only 
to  get  riches.  We  see  them  toiling  and  panting  along  the 
road  of  trade,  in  pursuit  of  the  golden  object  of  ambition,  ap- 
parently as  eager  to  obtain  it,  as  any  who  do  not  profess  as 
they  do,  to  seek  first  the  kingdom  of  God ;  enlarging  their 
desires  with  every  addition  to  their  gains  ;  and  then  extend- 
ing their  means  to  the  hmit  of  their  desires.  Professors,  ye 
who  are  in  this  situation,  pause  for  one  short  season  in  your 
career,  and  read  that  solemn  admonition,  which  one  who 
knows  both  your  own  hearts,  and  the  secrets  of  eternity 
better  than  you  do,  has  caused  to  stand  out  in  characters 
more  fearful  and  intelligible  than  those  which  the  mystic  hand 
inscribed  on   the  walls  of  Belshazzar's   palace  :    "  How 

HARDLY    shall    THEY    THAT   HAVE    RICHES   ENTER     INTO    THE 

Kingdom  of  God."  There  it  stands,  written  in  imperishable 
letters,  "  that  riches  render  the  way  to  heaven  difficult,  and 
smooth  the  road  to  hell^  There  it  is,  printed,  published, 
placarded  shall  I  say  ?  on  the  road  side,  yea,  on  the  side  posts 
of  the  narrow  gate,  that  opens  into  the  path  of  life,  that  wealth 


IN    PROSPERITY.  231 

is  a  snare  to  the  soul,  and  makes  salvation  difficult.  No 
prophet's  inspiration  is  necessary  to  interpret  this  declaration 
of  Christ,  nor  expositor's  comment  to  illustrate  it ;  it  is  so 
plain  that  he  who  runs  may  read,  and  he  who  reads  must  un- 
derstand. Good  in  itself]  and  capable  of  doing  good,  and  evil 
only  when  it  is  abused,  and  yet  so  often  abused  that  its  pos- 
session is  more  frequently  injurious  than  beneficial,  wealth 
should  never  be  intensely  longed  after  by  any.  Professors, 
take  as  it  were  a  bird's  eye  view  of  the  dangers  it  throws  in 
the  way  of  travellers  to  eternity.  Does  it  not,  as  I  have 
shown,  produce  the  pride  of  life  so  opposite  to  the  humility 
and  poverty  of  spirit,  which  is  essential  to  the  nature  of  true 
religion  ?  Does  it  not  generate  a  worldly-mindedness,  which 
makes  its  possessor  contented  with  things  seen  and  temporal, 
and  disposes  him  to  mind  only  earthly  things  ? — Does  it  not 
lead  to  a  prevalent  feeling  of  independence,  so  unlike  that 
habitual  trust  and  reliance  on  God,  which  the  Scriptures  re- 
quire ?  Does  it  not  originate  and  keep  up,  both  the  care  and 
perplexity  of  getting,  and  the  anxiety  of  disposing;  and  thus 
exhaust  the  vigour  as  well  as  time,  upon  worldly  objects, 
leaving  the  soul  neglected,  impoverished,  and  defrauded  1 
Does  it  not  draw  away  the  Christian  from  the  means  of  grace? 
Does  it  not  corrupt  the  simplicity  of  the  mind,  and  the  gentle- 
ness of  the  character  ?  Does  it  not  bring  guilt  upon  the  con- 
science, and  hardness  into  the  heart,  by  frequent  omissions 
and  refusals  to  do  good  with  it ;  and  thus,  besides  increasing 
the  account  against  us  in  the  book  of  God's  remembrance, 
inflict  an  injury  upon  our  souls  now  ?  Yes,  wealth  has  a 
tendency  to  do  all  this  in  consequence  of  the  depravity  of  our 
hearts,  and  thus  to  cast  stumbling-blocks  in  the  path  of  sal- 
vation :  and  it  may  be  most  truly  affirmed,  that  the  far  greater 
danger  attends  that  wealth  which  flows  in  upon  us  as  the  re- 
sult of  success  in  business,  or  in  some  unexpected  manner, 
than  that  which  descends  to  us  by  the  channel  of  patrimonial 


232  THE    PROFESSOR 

inheritance,  with  the  contemplation  and  expectation  of  which, 
we  have  been  familiarized  from  childhood.  Will  you  then 
earnestly  covet  and  restlessly  long  for  it :  what,  with  all 
these  snares  attending  it?  Do  you  really  believe  Christ  when 
he  said,  "How  hardly  shall  they  that  have  riches,  enter  into 
the  kingdom  of  heaven  ?  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  God." — Will  you  then  envy  the  rich : 
what,  with  such  snares  as  these  which  endanger  his  soul  ? 
For  what  purpose  has  Christ  opened  hell,  and  disclosed  to  us 
the  scene  of  Dives  tormented  in  its  flames,  but  to  warn  us 
against  the  dangers  of  wealth  1  Has  not  God  branded  as  a 
fool,  the  man  who  congratulated  himself  on  his  wealth,  as  a 
source  of  adequate  and  perm.anent  enjoyment?  Has  he  not 
said,  "  they  that  will  be  rick  fall  into  temptation,  and  many 
foolish  and  hurtful  lusts,  which  drown  men  in  destruction  and 
perdition  ?  "  If,  when  standing  on  the  shore  after  a  shipwreck, 
you  saw  rolled  up  by  the  wave  to  your  very  feet,  the  miser- 
able corpse  of  a  poor  deluded  creature,  that  in  trying  to 
escape  from  the  sinking  vessel,  had  so  loaded  himself  with 
gold,  that  he  could  not  swim  to  land,  but  sunk  immediately  in 
the  deep ;  would  you  not  exclaim,  what  shall  it  profit  him 
now  ?  And,  oh  !  could  you  see  the  more  miserable  ghost  of 
a  lost  rich  worldling  return  from  the  unseen  world,  and  hear 
him  go  howling  about  our  earth,  "  What  shall  it  profit  a  man 
if  he  gain  the  whole  world  ;  or  what  shall  a  man  give  in  ex- 
change for  his  soul?"  would  you  not  be  struck  with  the 
folly  of  being  so  anxious  about  the  scramble  for  wealth, 
which  is  carried  on  by  many,  while  our  world  is  sinking,  and 
the  very  weight  of  which,  if  they  get  it,  tends  to  make  their 
escape  from  eternal  ruin  the  more  difficult  ? 

What  then  would  I  have  you  do  ?  Stop  in  your  career 
of  industry  ?  Break  up  your  prosperous  concern  ?  Turn  from 
your  flattering  prospects?     Quit  the  pursuit  of  wealth  to 


IN    PROSPERITY*  233 

avoid  its  dangers?  Refuse  riches  when  they  are  sent  by 
Providence  1  Choose  poverty  with  its  privations,  because  it 
is  less  dangerous  than  affluence  1  No.  I  advise  no  such 
thing.  God  is  omnipotent  and  all-sufficient,  and  can  make 
his  grace  sufficient  for  the  salvation  of  a  rich  man,  as  well 
as  a  poor  one.  What  you  are  to  do,  is  to  moderate  your 
anxiety  to  be  rich,  to  lower  your  sense  of  the  importance  of 
wealth— to  be  content,  and  feel  that  you  could  be  content  if 
God  were  to  deny  you  prosperity,  or  to  diminish  your  for- 
tune— to  avoid  a  grasping  and  ever  expansive  ambition — to 
let  it  be  seen  that  your  prosperity  rather  comes  upon  you, 
than  is  anxiously  sought  by  you — to  give  this  impression  to 
those  who  know  and  see  you,  that  it  has  fallen  like  a  shower 
from  heaven,  rather  than  been  drawn  up  as  from  a  well 
dug  with  almost  consuming  labour  in  the  earth  by  your  own 
hands — and  especially  to  lake  care  that  the  riches  acquired 
by  honest  industry,  and  unambitious,  unengrossing  diligence, 
be  diffiised  tor  the  glory  of  God,  and  the  best  interests  of  man. 
Wealth  justly  obtained,  and  piously  spent,  instead  of  a  curse 
is  a  blessing,  instead  of  diminishing  a  man's  religion,  increases 
it ;  and  instead  of  hindering  him  in  his  way  to  heaven,  helps 
him.  Where  Providence  has  blessed  you  then  with  the  pos- 
session of  property,  seek  for  divine  grace,  that  you  may  be 
blessed  in  the  use  of  it,  for  without  the  latter,  the  former  is 
no  blessing  at  all. 

Rich  professors,  I  entreat  you  to  consider  the  right  uses 
and  solemn  responsihility  of  wealth.  The  age  of  miracles 
is  past ;  and  indeed  while  it  lasted,  the  employment  of  pro- 
perty in  the  spread  of  the  gospel,  was  not  dispensed  with. 
Read  the  admonition  again,  which  is  addressed  to  you. — 
'*  Charge  them  that  are  rich  in  this  world  that  they  be  not 
high-minded  nor  trust  in  uncertain  riches,  hut  in  the  living 
God,  who  giveth  us  alt  things  richly  to  enjoy :  that  they 

DO    GOOD  J    THAT    THEY    BE    RICH    IN   GOOD  WORKS,    READY    TO 
20* 


234  THE    PROFESSOR 

DISTRIBUTE,  WILLING  TO  COMMUNICATE,  laying  up  in  sfove 
for  themselves  a  good  foundation  against  the  time  to  come, 
that  they  may  lay  hold  on  eternal  life.''^  1  Tim.  vi.  17 — 19. 
Enter  into  the  spirit  as  well  as  comply  with  the  letter  of  this 
apostolic  admonition.  By  how  many  motives  may  the  liberal 
use  of  your  property  be  urged  upon  you,  each  of  which  ought 
to  be  of  itself  sufficient,  and  all  united,  irresistible.  You  can- 
not be  ignorant  that  God  has  made  known  his  will  that  your 
property  should  be  so  employed.  He  has  commanded  it, 
and  thus  has  not  left  it  to  your  own  inclination  or  option. 
Your  property  is  the  gift  of  God,  given  not  for  your  own  use 
only,  but  for  the  glory  of  his  name  and  the  good  of  his  crea- 
tures. You  must  give  account,  in  the  day  of  judgment,  for 
every  farthing  entrusted  to  your  care ;  and  in  that  account 
will  be  included  all  that  you  have  spent  upon  yourselves,  all 
the  opportunities  you  have  had  of  doing  any  thing  for  Christ, 
as  well  those  you  have  neglected,  as  those  you  have  em- 
braced. You  have  the  most  powerful  and  moving  of  all  pos- 
sible examples  set  before  you  in  "  the  grace  of  our  Lord  Jesus 
Christ,  who,  though  he  was  rich,  yet  for  your  sakes  became 
poor,  that  you  through  his  poverty  might  become  rich." 
"You  are  redeemed  that  others  may  be  delivered ;  renewed 
that  others  may  be  converted ;  blessed  yourselves  that  you 
may  be  a  blessing  to  others,  and  are  so  consecrated  to  God 
as  to  be  obliged  to  make  it  apparent,  not  from  professions 
but  from  actions,  that  the  objects  to  which  you  are  supreme- 
ly devoted  are  the  extension  of  the  Redeemer's  kingdom,  in 
the  conversion  and  salvation  of  men,  the  honour  of  religion, 
and  the  glory  of  God ;  that  in  one  word,  religion  is  the 
GREAT  business  OF  LIFE."*  You  should  remember  the  incal- 


*  "  Is  all  well  ?  "  a  Pastoral  Inquiry,  by  the  Rev.  Joseph  Fletcher, 
D.D.,  Is.  6d.  I  cordially  recommend  this  most  admirable  and  compre- 
hensive httle  work  as  pre-eminently  worthy  the  frequent  perusal  and 
the  self-application  of  all  professors. 


IN    PROSPERITY.  235 

culably  superior  value  of  property  when  employed  for  glorify- 
ing God  and  saving  souls,  than  vi^hen  devoted  to  personal  gra- 
tification and  family  aggrandizement.  You  should  consider 
the  influence  which  benevolence  will  have  upon  your  own 
character  in  strengthening  the  virtues  of  Christianity  and 
ripening  you  for  a  world  of  unmingled  love.  You  should 
dwell  much  upon  the  present  condition  of  the  world  and  the 
claims  which  its  moral  miseries  urge  upon  the  heart  of  every 
Christian ;  a  world  lying  in  wickedness  from  which  nearly  a 
hundred  thousand  immortal  souls  pass  away  each  day,  and 
the  far  greater  number  of  them,  it  is  to  be  feared,  to  the  pit 
of  eternal  destruction.  You  should  ponder  upon  the  solemn 
consideration,  that  the  work  of  soul  destruction,  the  perdition 
of  immortal  beings,  is  thus  frightfully  going  on  for  want  of 
money  to  arrest  its  progress  :  that  hell  is  filling  up  with  the 
lost  spirits  of  men,  because  professing  Christians  will  not  sup- 
ply the  means  of  sending  them  the  opportunity  of  salvation. 
You  should  recollect  that  you  live  in  an  age  distinguished 
above  all  that  preceded  it  by  its  growing  facilities  for  doing 
good,  by  its  clear  exposition  of  the  sin  of  covetousness,  by  its 
frequent  appeals  to  the  liberality  of  Christians,  and  its  encour- 
agement to  proceed  in  the  career  of  benevolence.  You 
should  weigh  well  your  responsibility  for  the  influence  you 
exert  upon  others  by  your  liberality  or  parsimony.  But  when 
and  where  shall  we  end  in  stating  the  obligations  of  the  rich 
professor  of  the  gospel  ? 

I  will  put  to  you  the  following  case.  Suppose  the  Lord 
Jesus  Christ  were  to  appear  to  you  in  a  visible  form  of  glory 
somewhat  similar  to  that  in  which  he  appeared  to  his  apostle 
in  the  Isle  of  Patmos,  and  should  deposit  in  your  hands, 
twenty,  fifty,  or  a  hundred  thousand  pounds,  and  were  to  ad- 
dress you  thus  :  "  I  entrust  this  property  to  your  care,  with 
a  permission  to  use  a  part  of  it  for  yourselves,  in  promoting 
your  own  temporal  comfort,  but  the  rest  and  indeed  the  bulk 


236  THE    PROFESSOR 

I  require  you  to  lay  out  in  promoting  the  cause  for  which  I 
bled  upon  the  cross,  and  which  you  know  lies  nearest  my 
heart,  even  the  salvation  of  immortal  souls.  To  guard  you 
against  any  breach  of  trust,  I  forewarn  you  that  I  shall  re- 
quire an  account  of  every  farthing  at  some  future  period  : 
and  at  the  same  time  to  encourage  your  zeal  in  my  interests^ 
I  promise  you  a  gracious  reward  for  your  fidelity,  when  I 
call  you  to  account  for  your  stewardship.  Be  thou  faithful 
unto  death,  and  I  will  give  thee  a  crown  of  life  that  fadeth 
not  away."  Would  you  not  feel  both  honoured  in  being  the 
almoner  of  his  bounty,  and  tremblingly  anxious  to  lay  out 
his  money  to  the  best  advantage  for  his  cause,  that  when  you 
gave  in  your  account  it  might  be  with  joy  and  not  with  grief? 
Would  you  not  be  afraid  almost  to  spend  any  thing  upon 
yourselves,  lest  in  comparison  with  his  interests  it  should  be 
considered  too  much  1  When  about  to  enlarge  or  beautify 
your  house,  or  to  modernize  your  furniture,  or  to  go  on  an 
excursion  of  pleasure  at  his  expense,  would  you  not  hear  a 
voice  from  within  asking,  "Is  this  the  purpose  for  which  the 
money  was  entrusted  to  your  care  ?  Does  this  please  Christ 
now  ?  And  will  it  be  a  good  item  in  the  account  at  the  last 
day  ?  "  Methinks  you  would  grudge  any  thing  for  your- 
selves, beyond  absolute  necessaries^  that  you  might  be  able  to 
say  at  last,  "Lord  it  was  all  spent  for  thee."  Is  this  entirely 
fiction  1  True  it  is  that  Christ  has  not  appeared  personally 
to  you,  for  we  walk  by  faith  ;  but  he  has  entrusted  money  to 
your  care  to  be  employed  for  him.  Yes,  that  property  which 
you  call  your  own,  is  not  your  own,  "  for  ye  are  Christ's," 
and  all  that  you  have,  is  his.  And  he  will  require  an  ac- 
count of  it  at  the  last  day. 

By  such  motives  as  these,  professors,  I  admonish  you  to 
liberality.  I  lay  down  no  proportions  of  tenths,  thirds,  or 
halves ;  for  Christ  has  not  done  so.  Under  the  Levitical  law 
every  thing  was  demanded  by  weight,  number,  and  measure ; 


IN    PROSPERITY.  237 

but  it  is  not  so  under  the  more  free,  and  generous,  and  spirit- 
ual dispensation  of  the  gospel.  Christ  has  trusted  his  cause 
to  our  love,  our  honour,  our  sense  of  gratitude.  Under  the 
legal  dispensation,  all  things  taken  into  account,  a  Jew's  re- 
ligion could  have  cost  him  little  less  than  half  his  incom.e ; 
and  yet  some  Christians  talk  of  a  tenth  for  theirs.  I  do  not 
say  how  much  is  enough  for  poorer  Christians,  but  I  am  sure 
that  for  rich  ones  this  is  a  paltry  sum  to  carry  to  him  who 
gave  his  all  for  them.  Ye  rich  Christians,  read  "  Mammon." 
I  say,  read  it,  and  not  only  but/  it.  It  is  become  a  fashion 
to  purchase  it ;  I  wish  it  may  be  a  fashion  to  practice  its 
principles.  You  are  the  people  for  whom  it  is  especially 
designed,  and  therefore  lay  your  souls  open  to  its  searching 
inquiries,  and  let  it  expel  the  sin  of  covetousness  from  your 
hearts.  Remember  the  rule  of  blessing  in  proportion  as  you 
are  blessed ;  and  that,  therefore,  he  whose  prosperity  flows 
in  upon  him  by  copious  streams,  but  whose  liberality  is  only 
like  drops  oozing  from  a  rock,  is  robbing  God,  defrauding  the 
world,  and  rendering  it  doubtful  whether  he  is  a  Christian 
indeed,  and  in  truth.  "  If  any  man  love  the  world,  the  love 
of  the  Father  is  not  in  him." 

And  now,  dear  brethren,  take  the  alarm.  Prosperity  is 
a  dangerous  blessing.  It  is  said  of  Mr.  Cecil,  that  on  being 
informed  one  of  his  congregation  had  become  rich,  he  called 
upon  him  one  day  and  addressed  him  thus :  "  Sir,  I  hear  you 
are  in  great  danger."  "In  danger  of  what?"  said  his 
friend.  "  I  am  not  conscious  of  any  danger  to  which  I  am 
exposed."  "You  are  growing  rich,"  continued  the  faithful 
minister,  " and  is  not  that  a  dangerous  condition?  "  So  sen- 
sible was  another  good  minister  of  this  danger,  that,  on  his 
having  a  fortune  left  him,  he  devoted  three  days  to  humilia- 
tion and  prayer,  to  be  kept  from  the  new  perils  into  which 
he  had  been  brought.  Admit  the  danger,  then.  Do  not  put 
aside  the  subject  with  a  light  and  careless   air :    this  in- 


238  THE    PROFESSOR 

creases  the  peril  ten-fold.      The  man  who  is  walking  on 
the  edge  of  a  precipice,  but  cannot  be  prevailed  upon  to  take 
heed  to  his  steps,  is  almost  sure  to  fall  over.     A  constant 
sense  of  your  peril  will  arouse  you  to  caution.     Do,  do  con- 
sider in  how  many  instances  prosperity  has  been  injurious  to 
the  souls  of  men — of  men  that  once  stood  high  in  the  church 
as  well  as  in  the  world.     It  is  the  green  and  flowery  mount 
from  which  many  have  slided  down  into  the  bottomless  pit ; 
for  it  has  proved  to  many  the  occasion  of  apostacy.     And 
even  should  it  not  lead  to  this,  still,  without  great  watchful- 
ness and  prayer,  without  incessant  struggling,  you  will  be 
sure  to  lose  your  spirituality,  and  gain    much    injury  to 
your  soul.     In  that  case,  the  more  you  have  of  earth,  the 
less  you  will  have  of  heaven ;  your  gain  here  will  be  a  loss 
to  you  there.     There  are,  as  I  have  already  said,  degrees  of 
glory;    higher  and  lower  seats  in  heaven;  gradations   of 
honour,  and  of  capacity  for  bliss  in  paradise;  and  though 
your  worldly-mindedness  may  not  be  such  as  to  unchristian- 
ize  you,  yet  it  may  be  enough  to  make  you  Christians  of  a 
low  standard,  and  therefore  fit  for  only  one  of  the  lowest  sta- 
tions of  the  kingdom  of  God ;  while,  on  the  other  hand,  sancti- 
fied prosperity  may  meeten  you  for  orte  of  the  highest.    Thus 
your  prosperity  will  extend  to  both  worlds ;  it  will  be  immor- 
tal, and  you  will  be  made  ruler  of  ten  cities. 

Give  yourselves,  then,  to  prayer.  Call  upon  God.  His 
grace  can  be  made  sufficient  for  you,  and  nothing  else  can. 
He  giveth  more  grace,  and  you  need  more.  "  Ask  and  you 
shall  receive ;  seek  and  you  shall  find ;  knock  and  it  shall  be 
opened  to  you." 

"  Remember  Lot's  wife."  Remember  the  prosperous  man, 
whose  goods  increased  in  abundance  ;  but  who  was  cut  off 
in  one  night  from  his  prospects,  his  possessions,  and  his  folly. 
Remember  the  rich  man  who  was  clad  in  purple  and  fine 
linen,  and  fared  sumptuously  every  day,  but  who  died,  and 


IN     PROSPERITY.  239 

in  hell  he  lifted  up  his  eyes  being  in  torments ;  and  to  whose 
request  for  only  a  drop  of  cold  water,  no  other  answer  was 
given  than, "  Rennemberthou  hast  had  thy  consolation^  May 
you  not  pluck  the  fruits  of  unsanctified  prosperity  for  ever 
and  ever  in  hell ;  but  gather  the  harvest  of  a  well  employed 
abundance  in  the  kingdom  of  heaven  throughout  eternity. 


340  THE    PROFESSOR 


CHAPTER    XV 


THE  PROFESSOR  IN  ADVERSITY. 

It  is  hard  to  say  which  is  the  more  difficult  and  dangerous 
effort,  to  ascend  or  descend  a  steep  and  rocky  mountain.    In 
either  case,  to  proceed  with  safety,  is  no  easy  matter.     So  it 
is  a  difficulty  with  some  to  decide,  whether  prosperity  or  ad- 
versity be  more  perilous  to  the  Christian.     Each  has  its 
snares,  and  each  requires  caution,  watchfulness,  and  prayer. 
Each  brings  on  a  crisis  in  our  religious  history,  and  makes 
us  either  better  or  worse.     It  is  an  undoubted  fact,  that  by 
far  the  greater  number  of  God's  people  have  been  found, 
hitherto,  in  the  humble  vale  of  poverty,  or  in  the  secluded 
retreats  of  adversity ;  a  fact,  which,  in  connexion  with  what 
the  scriptures  say,  is  a  strong  presumption,  that  in  the  judg- 
ment of  omniscient  and  infallible  wisdom,  piety  is  likely  to 
flourish  most  in  the  shade.     God  could  cause  the  sun  ever  to 
shine  upon  his  people,  and  prevent  any  cloud  from  obscuring 
for  a  moment  his  rays ;  it  is  not  for  want  of  power  to  make 
them  rich,  that  he  suffers  any  of  his  children  to  be  poor.  All 
things  are  at  his  disposal  and  under  his  direction ;   he  could 
give  them  all  a  patrimony  in  this  world,  which  would  exalt 
them  above  their  fellows.  He  could  make  them  all  by  acquisi- 
tion, great  in  fame,  and  rank,  and  wealth—but  he  docs  not — 
and  therefore  it  must  be  best  that  he  should  not.     Each  of 
them  may  look  at  the  cross  and  say  with  an  apostle,  "  He 
that  spared  not  his  own  Son,  but  freely  delivered  him  up.  for 


IN    ADVERSITY.  241 

US  all,  how  shall  he  not  with  him  also  freely  give  us  all 
things  ?  "  There  is  no  answering  that  logic:  the  conclusion 
is  as  just  as  the  premises  are  true.  The  disproportion  be- 
tween a  crumb  and  a  kingdom  is  not  so  great  as  that  between 
a  kingdom  and  God's  only -begotten  Son.  He  that  hath  the  Son 
may  infer,  with  absolute  certainty,  that  he  has  every  thing  else, 
which  infinite  wisdom  sees  it  best  he  should  have ;  there  is 
nothing  more  certain  under  the  heavens,  than  that  infinite 
love,  after  having  given  a  man  Christ,  can  withhold  nothing 
else  that  is  for  his  real  good. 

How  then  should  a  professor  conduct  himself  in  ad- 
versity, so  as  to  glorify  God  ?  By  adversity,  I  intend  three 
classes  of  persons, — the  poor — the  unfortunate — and  the 
afflicted.  I  am  aware  that  the  word  is  usually  restricted  to 
the  middle  class ;  but  if  I  were  to  use  it  in  this  limited  sense, 
I  should  exclude  many  whom  I  wish  to  address. 

There  are  some  duties  which  are  common  to  all  these  three 
classes  alike. 

Submission  to  the  will  of  God  is  one  of  them. — By  sub- 
mission, I  mean  the  repression  of  all  repining  language,  the 
resistance  of  all  rebellious  feeling,  and  the  determined  opposi- 
tion of  all  hard  thoughts  of  God,  as  if  he  had  dealt  unkindly 
or  severely  with  us ;  together  with  an  acquiescence  in  all  he 
does  as  right  and  good.  The  temper,  for  instance,  which  is 
expressed  in  such  language  as  this  :  "  It  is  the  Lord,  let  him 
do  what  seemeth  good  to  him."  "I  was  dumb,  I  opened 
not  my  mouth;  because  thou  didst  it."  The  grounds  of 
submission  are  clear  views  and  a  firm  belief  of  God's  power, 
wisdom,  and  love — such  a  deep  sense  of  our  sins  as  leads  us 
to  say,  •'  It  is  of  the  Lord's  mercies  we  are  not  consumed, 
wherefore  then  should  a  man  complain,  a  living  man  for  the 
punishment  of  his  sins,  since  he  hath  not  dealt  with  us  after 
our  sins,  nor  rewarded  us  according  to  our  iniquities." — A 
strong  and  steady  faith  in  Christ  for  pardon,  peace,  and  hope 
31 


242  THE     PROFESSOR 

— a  vivid  apprehension  of  eternal  glory — and  a  settled  assu- 
rance that  all  things  work  together  for  good  to  them  that  love 
God.  These  are  the  grounds  of  submission,  which  cannot 
exist  where  they  are  not,  and  cannot  be  absent  where  they 
are.  A  murmuring,  complaining,  fretful,  and  peevish  Chris- 
tian, whose  words  approach  as  near  as  possible  to  rebellion 
against  God,  disgraces  and  belies  every  principle  of  his  pro- 
fession. 

Somewhat  of  Christian  cheerfulness  should  be  manifested 
by  all  persons  in  adversity.     If  they  would  glorify  God ;    if 
they  would  cause  the  light  of  their  principles  to  shine  forth : 
if  they  would  adorn  the  doctrine  of  God  their  Saviour ;    if 
they  would   appear  different  from  otlier  men;   they  must 
break  the  silence  even  of  submission  with  the  words  of  con- 
tentment, and  if  possible  with  the  notes  of  praise.     They 
must  sing  like  the  nightingale,  and  shine  like  the  glow-worm 
in  the  dark.     They  must  rejoice  in  the  Lord,  delight  them- 
selves in  God,  repose  their  aching  heart  on  the  covenant  of 
grace,  and  exult  in  the  assurance  that  in  heaven  they  have 
an  enduring  substance.     As  they  sit  amidst  the  fragments  of 
their  broken  cisterns,  they  must  be  heard  singing  the  words 
of  the  prophet,    "  With  joy  will  I  draw  water  out  of  the 
wells  of  salvation."     Thus  will  they  glorify  God,  when  the 
smile  of  cheerfulness  on  their  countenance  looks  like  the  bow 
upon  the  cloud,  and  they  render  the  dark  scene  of  their  sor- 
rows, a  means  of  displaying  the  resplendent  beauties  of  the 
Sun  of  Righteousness.     O,  how  is  God  honoured  by  the  Chris- 
tian in  adversity,  when  all  his  conduct  as  well  as  his  words 
seem  to  say — "  I  have  lost  much,  but  I  still  possess  infinitely 
more  than  I  have  lost  or  can  lose.     With  Christ  as  my  Sa- 
viour, God  as  my  Father,  salvation  as  my  portion,  and  hea- 
ven as  my  home ;  how  can  /be  thought  poor  or  wretched  ?  " 
There  are  also  duties  peculiar  to  each  of  the  three  classes 
which  I  have  specified. 


IN    ADVERSITY.  243 

I.  The  poor  should  be  contented,  and  exhibit  to  all  around 
the  power  of  religion  in  reconciling  them  to  their  situation  in 
life.  A  large  proportion  of  the  Lord's  people  are  in  the 
humbler  walks  of  society.  "  I  have  left  in  the  midst  of  thee," 
said  Jehovah  to  Jerusalem,  "a  poor  and  an  afflicted  people." 
Christ  seemed  to  mark  them  out  as  the  objects  of  his  special 
attention,  when  he  said,  "  The  poor  have  the  gospel  preached 
to  them."  This  shows  the  benign  spirit  of  the  gospel,  and 
distinguishes  it  from  every  system  of  philosophy,  or  art,  and 
false  religion.  What  have  the  founders  of  empires,  the 
teachers  of  science,  or  the  inventors  of  religions  cared  about 
the  poor  ?  Sunk  in  the  low  abyss  of  penury,  they  lay  neg- 
lected, no  one  caring  to  raise  them  from  the  depths  of  igno- 
rance, vice,  and  misery,  to  knowledge,  virtue,  and  bliss.  Age 
succeeded  to  age,  and  school  to  school ;  a  thousand  sects  and 
systems  rose,  flourished  and  fell ;  but  the  degradation  of  the 
multitude  remained.  No  Howard  descended  to  explore 
their  deep,  dark,  and  cheerless  dungeon,  to  ascertain  the 
weight  of  their  chains,  to  let  the  light  of  heaven  in  upon  their 
rayless  abode,  or  to  sweeten  their  cup  of  wo,  by  the  cordial 
of  sympathy  ;  till  one  infinitely  greater  than  Howard,  and 
one  from  whose  heart  of  boundless  love,  that  distinguished 
philanthropist  derived  its  mercy,  appeared  upon  the  stage  of 
our  world.  The  Son  of  God,  and  Saviour  of  mankind,  when 
he  came  down  to  earth,  lighted  in  the  humble  vale  of  poverty, 
grew  up  to  manhood  amidst  its  privations,  drank  its  bitter 
waters,  chose  his  apostles  from  the  same  station,  and  gather- 
ed his  first  followers,  and  founded  his  church  chiefly  from 
among  the  sons  and  daughters  of  penury.  Thus,  by  his  ex- 
ample, his  conduct,  and  his  benedictions,  Christ  seemed  not 
only  to  strip  poverty  of  its  terrors,  but  to  invest  it  with  a  kind 
of  endearing  honour,  as  long  at  least,  as  it  is  associated  with 
holiness.  Consider  this,  ye  poor  of  the  flock.  Are  you  as 
destitute  as  Christ  was? — Can  ?/ow  say  .as  he  did,  "The  foxes 


244  THE     PROFESSSOR 

have  holes,  the  birds  of  the  air  have  nests,  but  the  Son  of 
Man  hath  not  where  to  lay  his  head  ?  "  Did  he  not  depend 
on  charity  for  every  thing  ?  His  home,  his  bread,  his  grave  ? 
Shall  the  disciple  think  it  hard  to  be  as  his  master?  How 
easily,  how  speedily,  and  how  delightfully  would  it  pluck  the 
sting  from  poverty,  when  it  begins  to  wound  you,  and  cover 
its  imaginary  disgrace,  when  you  are  in  danger  of  blushing 
over  it,  to  recollect,  that  the  character  of  a  holy  poor  man, 
was  the  state  in  which  the  Lord  of  life  and  glory  chose  to 
dwell,  during  his  temporary  sojourn  in  our  world. 

Besides,  remember  that  the  Lord  hath  chosen  for  you  this 
lot,  and  he  knows  your  disposition  better  than  you  know  it 
yourselves.  Some  plants  thrive  best  in  a  poor  soil,  and 
sheltered  from  the  sun,  as  1  have  already  hinted,  and  you 
are  among  the  number.  In  the  eye  of  Omniscient  Wisdom, 
your  present  privations  comport  best  with  the  possession  of 
the  unsearchable  riches  of  Christ,  and  the  enjoyment  of  the 
inheritance  incorruptible,  undefiled,  and  that  fadeth  not  away. 
You  are  like  an  heir  to  an  immense  estate,  whom  his  father 
judges  it  best  for  his  future  character  and  happiness,  to  keep 
poor  during  his  minority.  Trust  in  God.  "  If  he  has  loved 
you  so  as  not  to  spare  his  own  Son,  but  delivered  him  up  for 
you,  how  shall  he  not  with  him  freely  give  you  all  things'?" 
After  that  amazing  donation,  you  may  expect  every  thing 
that  would  do  you  good.  A  thousand  worlds  compared  with 
that  are  not  as  a  farthing  to  a  kingdom.  Would  you  be  rich 
for  this  world,  and  ruined  for  the  next  ? — Wealthy  in  time, 
to  be  poor  throughout  eternity  ?  Would  you  sell  heaven  for 
all  the  fortunes  upon  earth  ?  Would  you  not  rather  be  poor 
as  you  are,  and  poorer  too,  with  religion,  than  rich  as  the 
wealthiest  man  in  the  kingdom  without  it? 

Consider  what  you  have,  what  grace  has  given  you,  though 
Providence  has  denied  you  many  things  given  to  others.  You 
have,  or  will  have,  all  that  the  love  of  the  Father  designed 


IN      ADVERSITY.  245 

from  eternity  for  his  people,  all  that  the  death  of  Christ  ob- 
tained, all  that  the  Bible  promises,  all  that  heaven  contains ; 
and  is  not  this  enough  to  satisfy  and  bless  you,  without  gold 
and  silver,  houses  and  lands  ?  Is  not  Christ  in  a  cottage,  to 
be  infinitely  preferred  to  a  palace  without  him  ?  "  Better  is 
little  that  a  righteous  man  hath,  than  the  riches  of  many 
wicked.'''' — Psalm  xxxvii.  16.  Do  you  believe  this?  Then 
reconcile  yourselves  to  your  poverty,  and  hush  every  mur- 
muring word,  and  repress  every  repining  feeling. 

Recollect,  if  you  have  not  the  gratification  of  riches,  you 
have  neither  their  snares  nor  cares.  You  mistake,  if  you 
suppose,  that  happiness  expands  with  possession.  As  to  the 
greater  calamities  of  life,  I  mean  sickness,  pain,  and  death ; 
together  with  those  mental  sorrows  which  are  produced  by 
ingratitude  and  unkindness,  by  disappointment,  envy  and  jea- 
lousy ;  these  are  as  heavily  laid  upon  the  rich  as  the  poor, 
and  perhaps  more  so  ;  while  all  the  more  substantial  enjoy- 
ments of  our  present  lot,  are  as  freely  bestowed  upon  the 
poor  as  the  rich.  The  poor  have  health,  appetite,  sleep, 
peace  of  mind,  social  relationships ;  the  bright  sun,  the  blue 
sky,  the  green  earth,  the  balmy  air,  the  cheerful  day,  the 
still  night,  as  well  as  the  rich ;  and  in  addition,  if  they  are 
Christians,  they  have  all  spiritual  blessings  in  heavenly  things 
in  Christ — they  possess  an  interest  in  him,  who  is  the  foun- 
tain of  all  blessedness,  and  the  possessor  of  heaven  and  earth  ; 
they  have  a  charter  to  all  that  is  good  for  them,  which  can- 
not be  revoked— they  are  enriched  through  the  operations  of 
Holy  Spirit,  and  the  influence  of  faith,  purifying  their  hearts, 
with  a  temper  of  mind  and  disposition,  which  are  the  seeds 
of  true  happiness — they  have  the  well-grounded  prospect  of 
a  state  beyond  the  grave,  where  every  source  of  sorrow 
shall  be  dried  up,  and  every  spring  of  joy  opened.  And  is 
not  this  enough  to  comfort  them  under  the  privations  of  po^ 
verty  ? 

31* 


246  THE    PROFESSOR 

Let  them  also  remember  how  short  is  the  term  of  their 
destitute  state.     Wliat  a  force  and  a  balm  are  there  in  the 
words  of  the  Apostle,  "  Let  those  that  weep,  he  as  though 
they  wept  not,  for  the  time  is  short."     Tears  that  are  so 
soon  to  cease  for  ever  may  be  wiped  away  with  a  smile. 
There  remaineth  a  rest  for  the  people  of  God.     When  the 
labouring  man  lays  down  the  implements  of  labour,  he  knows 
not  that  he  shall  ever  be  called  to  resume  them.     Soon,  per- 
haps sooner  than  he  expects,  the  flail  and  the  hammer  will 
drop  from  his  hands,  to  be  substituted  by  the  harp  of  gold, 
and  the  palm  of  victory.     How  sweet  it  is  to  gather  up  his 
tools  on  Saturday  evening,  and  to  reflect,   "  To-morrow  1 
shall  rest  all  dayP     Let   him  recollect  that  the  Saturday 
evening  of  life  is  at  hand,  to  be  followed  by  the  dawn  of  a 
Sabbath,  whose  sun  shall  never  set.     When  the  labours  of 
the  day  and  its  weariness,  shall  extort  an  involuntary  excla- 
mation, ''How  long,^^  or  when,  with  a  feeling  bordering  on 
repining,  he  shall  throw  down  his  instruments  of  toil,  to  wipe 
away  the  sweat  off"  his  moistened  brow,  let  him  hear  the  voice 
which  says  to  him,  "  The  end  of  all  things  is  at  hand,  when 
thou  shall  sleep  in  Jesus,  and  rest  from  thy  labours.''^     And 
oh  !    how  will  the  privations,  and  hardships,  and  sorrows  of 
poverty,  prepare  for  the  enjoyment  of  that  fulness  of  joy,  and 
those  pleasures  for  evermore,  which  await  the  Christian  at 
the  right  hand  of  God  ?    Extremes  magnify  each  other,  and 
what  will  the  delectable  mountains  of  heaven  be,  whose  tops 
are  ever  gilded  with  celestial  glory,  to  the  man  who  has  as- 
cended to  them  from  the  gloomy  valley  which  has  been  never 
illumined  by  the  sun  of  worldly  prosperity. 

Yes,  there's  a  better  world  on  high, 

Hope  on  thou  pious  breast ; 
Faint  not  thou  trareller  to  the  sky, 

Thy  weary  feet  shall  rest. 


IN     ADVERSITY.  247 

The  poor  should  check  all  feelings  of  envy,  all  disposition 
of  ill-will  towards  the  rich,  for  this  of  course  is  contrary  to 
Christian  contentment.  They  should  avoid  all  tendency  to 
misconstrue  the  actions  and  misconceive  the  motives  of  their 
wealthier  brethren  ;  and  should  sedulously  guard  against  all 
those  who  would  excite  their  prejudices  by  unfounded  insinua- 
tions, and  stir  them  up  to  turbulent  discontent  and  insubordi- 
nation. 

They  should  endeavour  to  combine,  with  a  just  self-respect, 
an  equal  degree  of  respect  for  those  whom  Providence  has 
raised  to  higher  stations.  Conscious  that  in  the  sight  of  God 
they  are  upon  a  perfect  level  with  the  richest  and  the  greatest, 
they  should  yet  so  far  regard  the  distinctions  of  society,  as 
to  be  respectful,  courteous,  and  submissive  towards  those  who 
are  their  superiors  in  rank  and  property,  though  not  in  nature 
or  in  Christian  privilege.  A  forward,  bold,  obtrusive  poor 
man  is  certainly  no  credit  to  the  Christian  professor. 

II.  I  now  state  the  duties  of  the  second  class,  those  who 
in  the  most  specific  sense  of  the  term,  are  in  adversity.  I 
mean  the  unfortunate,  if  indeed  the  word  "unfortunate" 
ought  to  be  admitted  to  the  vocabulary  of  a  Christian.  How 
numerous  is  this  class,  how  many  are  there  in  this  trading 
country  who  are  continually  sliding  down  from  wealth  or 
competence  into  comparative,  or  actual  poverty.  What  sud- 
den and  painful  reverses  are  some  called  to  experience,  and 
others  to  witness  !  What  shifiings  of  property  are  perpetually 
going  on !  And  oh,  how  much  is  the  credit  of  religion,  and 
the  honour  of  the  Christian  profession  involved  in  these  vicis- 
situdes. How  comparatively  few  descend  with  honour  into 
the  vale  below,  and  dwell  there  with  dignity  and  grace. 
How  many  lose  their  reputation  in  losing  their  fortune.  Not 
that  they  are  designing  cheats  or  determined  knaves;  but 
are  misled  by  the  deceitfulness  of  the  heart  to  do  many  things 
in  endeavouring  to  avert  the  impending  ruin,  which,  with 


248  THE    PROFESSOR 

whatever  specious  pretexts  they  are  first  prompted  and  then 
defended,  cannot  be  justified  by  the  strict  rule  of  Christian 
integrity.  The  credit  of  rehgion,  as  I  have  repeatedly  re- 
marked already,  has  suffered  incalculable  and  irreparable 
injury  in  the  world's  estimation,  from  the  dishonourable  con- 
duct of  Christian  tradesmen,  who  have  been  involved  in  dif- 
ficulties ;  and  even  from  the  misconduct  of  those  whose  piety 
could  not  be  reasonably  doubted  by  any  that  knew  them. 
There  is  unusual  surprise  felt  when  a  professor  fails.  A  fine 
tribute  this  to  religion,  as  if  it  contained,  which  it  does,  a 
power  to  bless  in  this  world,  as  well  as  the  next ;  and  there 
is  also  unusual  disgust  and  reproach  expressed  when  he  fails 
under  circumstances  unfavourable  to  his  reputation  ;  another 
tribute  to  religion,  as  in  itself  intended  to  produce  whatsoever 
things  are  just,  honest,  and  of  good  report.  Hence,  then,  it 
is  a  matter  of  indescribable  importance  that  a  Christian  who 
is  beginning  to  decline,  should  make  up  his  mind  never,  by 
God's  help,  to  attempt  to  save  himself  by  sinning  against 
God  in  violating  the  least  rule  of  morality  ;  never  to  prop  his 
falling  fortunes  by  any  thing  that  is  contrary  to  the  principles 
of  fair  and  honourable  trading.  A  professor  involved  in 
commercial  difficulties  is  in  the  most  imminent  peril.  It  is 
the  severest  trial  of  his  integrity ;  a  kind  of  martyrdom,  and 
a  most  difficult  one  too.  His  very  regard  to  his  reputation, 
and  the  credit  of  religion,  are  sometimes  really  amongst  the 
temptations  to  which  he  yields  in  doing  what  is  wrong.  He 
dreads  a  failure,  for  he  knows  that  with  no  serious  ground  of 
reproach  he  shall  be  suspected  by  the  ignorant,  blamed  by 
the  censorious,  and  calumniated  by  the  malicious.  To  avert 
a  calamity  so  great,  he  resorts  to  means  which,  though  far 
off  from  downright  dishonesty,  are  still  improper  and  censur- 
able ;  he  adopts  various  and  doubtful  experiments  for  raising 
money ;  he  borrows  of  friends  with  promises  of  re-payment 
which  he  might  know,  if  he  reflected  for  a  moment,  he  has 


IN    ADVERSITY.  249 

no  hope  of  fulfilling ;  he  draws  in  the  unwary  by  bargains 
which  he  must  be  quite  sure  they  would  never  make  if  they 
knew  his  circumstances  ;  he  speculates  with  part  of  his  little 
capital,  and  which  in  fact  is  not  his,  in  hope  to  retain  and  in- 
crease the  remainder ;  and  if,  while  doing  all  this,  conscience 
suggests,  as  it  sometimes  will  do,  that  it  cannot  be  right,  he 
quiets  the  awakened  and  troublesome  monitor,  by  the  allega- 
tion that  it  is  designed  to  prevent  a  catastrophe,  which,  if  it 
occur,  will  bring  certain  disgrace  upon  his  profession,  but 
which,  if  it  should  be  thus  averted,  will  leave  all  those  trans- 
actions in  concealment.  The  catastrophe,  however,  in  spite 
of  all  these  improper  expedients  comes  on,  and  with  it  the 
exposure  of  what  was  done  to  ward  it  off,  and  the  character 
and  credit  of  the  professor  are  lost  in  the  wreck,  though  the 
salvation  of  the  Christian  is  secured,  yet  so  as  by  fire. 

I  would  by  no  means  become  the  apologist  for  such  con- 
duct. It  cannot  be  defended,  but  must  be  condemned ;  yet 
I  believe  it  has  been  pursued  by  many  a  man  whose  heart 
will  be  found  at  the  last  day,  to  have  been  right  with  God. 
The  great  difficulty  with  an  embarrassed  tradesman,  is  to 
know  when  to  stop.  Like  a  gamester  he  is  led  on  by  the 
delusive  expectation  that  the  next  throw  will  recover  all  he 
has  lost.  In  nineteen  cases  out  of  twenty,  this  hope  of  re- 
covery proves  fallacious,  and  only  plunges  him  deeper  into 
ruin.  Unfortunately  the  present  age  offers  too  many  expedi- 
ents by  which  men  of  declining  prosperity,  may  endeavour 
by  some  sudden  effort  in  speculation  to  avert  the  impending 
stroke,  and  be  saved  from  bankruptcy.  How  much  better 
would  it  be,  as  soon  as  they  are  aware  of  their  perilous  situa- 
tion, to  consult  their  creditors  as  to  the  propriety  of  proceed- 
ing, who  would  thus  be  made  responsible  for  whatever  risks 
would  be  incurred  by  their  continuance.  Or,  if  this  be  not 
prudent,  as  in  some  cases  it  may  not,  how  important  is  it  to 
take  counsel  with  some  judicious  friend,  to  whom  the  whole 


250  THE     PROFESSOR 

State  of  their  affairs  should  be  laid  open.  Nothing,  however, 
is  more  common,  in  such  cases,  than  for  the  person  who  asks 
a  friend's  opinion  to  disclose  only  half  the  real  truth  and 
make  a  partial  representation  of  even  that ;  just  as  clients 
do  who  consult  an  attorney  in  a  bad  business,  and  whom  they 
mislead  by  making  him  acquainted  with  only  that  part  of  the 
case  which  is  in  their  favour. 

A  very  considerable  degree  of  difficulty  arises  sometimes, 
both  on  the  part  of  a  distressed  tradesman  and  his  religious 
friends,  on  the  subject  of  borrowing  and  lending  money  to 
assist  him  out  of  his  embarrassments.  The  Scripture  is 
certainly  explicit  in  its  injunctions  on  this  head.  Our  Lord 
says,  ''From  him  that  would  harrow  of  thee  turn  not  thou 
away,''^ — Matt.  v.  42.  This,  however,  it  is  plain  must  be  in- 
terpreted with  a  just  regard  to  the  rules  of  prudence.  An 
indiscreet  and  lavish  system  of  lending,  would  soon  reduce 
even  an  affluent  professor  to  ruin,  and  act  as  a  premium  upon 
imprudence  and  knavery  in  others.  Yet  there  is  the  law, 
and  it  is  also  involved  in  other  passages,  which  speak  of  our 
*'  hearing  one  another's  hurdens,^^  and  helping  one  another  in 
difficulty.  I  believe  that  one  great  reason  why  this  rule  is 
so  much  neglected,  is  the  improper  conduct  of  some  who  have 
borrowed  when  there  was  no  rational  prospect  of  re-payment, 
and  whose  failure  has  not  only  brought  discredit  on  them- 
selves, but  produced  a  determination  on  the  part  of  many  not 
to  lend  to  any  one.  A  man  who  is  really  in  difficulty,  ought 
to  be  extremely  cautious  about  asking  money  in  a  way  of 
loan  from  friends  ;  nothing  far  short  of  an  absolute  certainty 
of  being  able  to  return  it,  should  allow  him  to  solicit  their  aid. 
He  should,  of  course,  lay  open  to  them  even  the  very  worst 
of  his  affairs,  that  they  may  be  in  full  possession  of  all  par-r 
ticulars  before  the  advance  is  made.  Christians  ought  to 
help  one  another,  but  no  one  ought  to  put  the  property  of  his 
friends  in  jeopardy.     Much  discredit  has  been  thrown  on  the 


IN     ADVERSITY.  251 

Christian  profession  by  a  neglect  of  this  rule.  To  save  them- 
selves from  ruin  many  have  dragged  others  down  with  them. 
It  is  not  that  they  imposed  upon  others  so  much  as  that  they 
imposed  upon  themselves.  They  did  not  say  what  they  did 
not  believe  at  the  time  to  be  true,  but  they  believed  what  they 
ought  not  to  have  believed  ;  and  are  therefore  responsible  for 
their  practical  errors  as  others  are  for  their  doctrinal  ones. 
It  is  bad  policy,  as  well  as  bad  morality,  to  jeopardize  the 
property  of  others,  as  it  often  drains  the  resources  which  at 
the  time  did  them  no  good,  but  which  afterwards  would  be 
of  considerable  service  to  them.  Where  assistance  is  wanted 
by  a  suffering  brother,  whose  difficulties  cannot  be  referred 
to  his  own  imprudence,  and  who  can  be  effectually  served 
without  much  risk,  such  a  man  ought  not  to  be  allowed  to 
sink. 

Christian  tradesmen,  suffer  the  word  of  exhortation.  Carry 
your  profession  with  you  into  your  business,  and  let  your 
character  as  a  tradesman,  sustain  the  honour  of  your  profes- 
sion. Let  the  principle  of  integrity  guide  you  in  your  shop, 
and  the  practice  of  economy  in  your  house.  Avoid,  I  be- 
seech you,  a  showy  and  extravagant  style  of  living.  Be  not 
ambitious  of  obtaining  a  large  house,  elegant  furniture,  a 
handsome  equipage,  and  a  country  residence.  What  are 
these  things  to  a  man  whose  heart  should  be  above  ?  Much 
less  have  them,  or  even  covet  them,  till  you  are  quite  sure 
you  can  pay  for  them.  Do  not  let  the  first  flush  of  a  pre- 
carious prosperity  prompt  you  to  launch  out  into  expenses, 
which  you  could  not  be  authorized  to  incur  till  after  a  long 
trial  of  your  success.  And  then  when  the  tide  begins  to  run, 
and  the  ebb  has  commenced,  immediately  curtail,  and  re- 
trench. Do  not  continue  to  hold  conveniences  and  luxuries 
at  the  risk  of  your  creditors,  determined  never  to  relinquish 
them  till  they  are  torn  from  you,  by  the  strong  hand  of  law. 
Let  no  false  shame  make  you  afraid  of  being  suspected  to  be 


252  THE    PROFESSOR 

poor.  Have  an  honest  principle  which  makes  you  determine 
never  to  have  a  smgle  enjoyment  at  other  people's  expense, 
or  even  risk. 

If  your  adversity  has  been  in  any  measure  induced  by 
any  fault  of  your  own,  confess  it  both  to  God  and  man- 
Blind  not  yourself  to  your  own  misconduct.  Do  not  shut 
the  windows  of  the  soul,  and  resolve  that  no  light  of  convic- 
tion shall  come  in,  to  reveal  what  is  wrong.  Struggle  not 
against  public  opinion ;  much  less  resist  the  expostulations, 
or  despise  the  censures  of  your  brethren.  Your  peace,  and 
honour,  and  safety,  all  depend  upon  an  ingenuous  confession. 
The  man  who  says,  and  says  it  with  a  magnanimous  frankness, 
"I  have  done  wrong,"  rises  as  he  sinks;  is  exalted  by  his 
humiliation,  and  manifests  a  remaining  power  of  inward  piety 
and  principle,  which  bursting  forth  from  his  soul,  like  the  sun 
dispersing  the  mist  which  had  for  a  season  veiled  his  lustre, 
scatters  the  cloud  with  which  for  a  while  he  had  enveloped 
his  character. 

But  I  now  proceed  to  give  some  directions  to  those  who 
are  in  adversity  and  who  may  not  be  conscious  of  any  spe- 
cial fault,  to  which  they  can  look,  as  the  cause  of  their  mis- 
fortunes. 

If  your  troubles  have  been  brought  upon  you  by  the  im- 
prudence or  injustice  of  others,  neither  allow  your  minds  to 
dwell  upon  their  conduct  with  resentful  feelings,  nor  to  stop 
in  the  contemplation  of  second  causes.  God  has  permitted  it, 
or  they  could  not  have  done  it.  He  employs  wicked  men, 
and  even  the  wickedness  of  the  wicked,  for  the  fulfilment  of 
his  purposes  towards  his  children. 

Act  not  atheistically  in  your  affliction,  and  complain  and 
fret  as  if  your  adversity  was  the  result  of  chance,  but  let  it 
be  seen  that  you  believe  in  the  doctrine  of  Providence. 

Manifest  a  dignified  composure,  a  calm  and  tranquil  mind, 
that  can  stand  the  shock  of  these  storms  without  having  your 


IN     ADVERSITY.  253 

confidence  in  God  uprooted.  It  is  said  of  the  righteous  "  he 
shall  not  he  moved.  He  shall  not  be  afraid  of  evil  tidings, 
his  heart  is  fixed,  trusting  in  the  Lord.^^ 

Watch  against  a  despairing,  reckless  temper ;  a  disposition 
to  give  up  all  for  lost ;  a  feeling  of  hopelessness,  as  if  you 
were  irrevocably  doomed  to  adversity,  and  it  were  useless 
to  make  further  attempts  to  gather  up  into  any  other  scheme 
the  fragments  of  your  broken  fortunes.  "  If  thou  faint  in  the 
day  of  adversity  thy  strength  is  small : "  and  what  is  this 
despondency  but  fainting  ?  It  is  always  too  soon  to  despair 
in  this  world,  in  reference  either  to  temporal  or  spiritual 
things.  Earth  is  the  region  of  hope.  The  severest  part  of 
winter  is  just  before  spring ;  the  tide  is  lowest  just  before  it 
begins  to  rise ;  the  break  of  day  issues  from  the  deepest 
gloom  of  midnight.  Job  sunk  from  a  mansion  to  a  dunghill, 
and  then  rose  from  a  dunghill  to  a  nobler  mansion  still.  Hope 
in  God ;  his  best  gifts  of  an  earthly  nature  may  be  yet  to 
come.  Banish  despondency.  Be  of  good  courage  :  wait  on 
the  Lord,  and  he  shall  strengthen  thy  heart. 

Besides,  consider  what  mercies  are  still  left.  Set  one  thing 
over  against  another  ;  God  does,  and  so  ought  you.  "  All  is 
lost,"  wrote  Francis  I.  of  France,  to  his  mother,  after  the 
battle  of  Pa  via,  "but  our  honour."  Christian  integrity, 
which  still  remains  with  you,  is  worth  infinitely  more  than 
all  you  have  lost.  You  have  health,  friends,  reason,  still. 
But  you  have  richer  blessings  left  than  these.  Perhaps  your 
children  are  with  you  in  Christ,  and  travelling  by  your  side 
to  heaven.  You  have  all  the  blessings  of  grace  in  hand, 
and  all  the  blessings  of  glory  in  hope.  You  have  lost  your 
property,  but  not  your  salvation.  Earth  has  fallen  from  your 
left  hand,  but  your  right  lays  hold  on  heaven.  You  are 
poorer  for  time,  but  perhaps  it  is  only  to  be  richer  for  eter- 
nity.    Be  comforted,  all  is  working  together  for  good  ; 

22 


254  THE      PROFESSOR 

you  cannot  tell  how  ;  that  is  not  your  business ;  it  is  God's 
to  say  how,  yours  to  believe  it  will  be  so. 

Watch  and  strive  against  a  spirit  of  envy.  Perhaps  in 
your  descent  into  the  vale  of  adversity,  you  have  passed  some 
on  their  way,  going  up  the  hill  of  prosperity.  Pray  for  grace 
to  rejoice  with  them  that  rejoice ;  this  is  the  best  way  to 
make  them  weep  with  you  that  weep.  We  ought  to  cast 
our  own  cares  upon  God,  and  empty  our  hearts  as  much  as 
possible  of  our  own  sorrows,  that  there  might  be  room  in 
them  for  both  the  joys  and  sorrows  of  others.  Envy  will 
make  the  wounds  of  our  mind  fester  and  mortify,  and  add 
something  of  the  torments  of  hell,  to  the  trials  of  earth.  It 
is  poison  in  the  cup  of  wo.  And  it  is  of  importance  also 
that  you  should  avoid  a  jealous  and  suspicious  temper  ;  a 
constant  susceptibility  of  offence.  Your  situation  will  pro- 
duce a  tendency  to  this.  Aware  that  you  have  sunk  in  pro- 
perty, you  will  be  apt  to  think  you  have  sunk  in  esteem  and 
importance,  and  that  in  consequence  of  this  you  are  slighted 
and  neglected.  This  will  induce  a  petulant,  querulous,  and 
misanthropic  temper ;  destructive  of  your  peace,  and  inju- 
rious to  your  profession.  I  admit  that  every  man  in  whom 
dwelleth  the  spirit  of  Christian  charity,  will  be  doubly  assi- 
duous and  watchful,  not  to  aggravate  the  sorrows  of  adver- 
sity, by  making  you  feel  that  you  have  sunk  ;  but  uninten- 
tional and  only  apparent  neglects  will  sometimes  occur, 
which,  if  you  are  not  vigilant,  and  blessed  with  an  eminent 
degree  of  humility  and  meekness,  will  chafe  and  irritate  your 
mind,  and  prevent  your  light  from  shining  in  darkness. 

It  should  be  the  study,  the  endeavour,  and  the  prayer  of 
every  Christian,  to  make  his  adversity  subservient  to  his 
growth  in  grace :  and  the  depression  of  his  circumstances, 
the  means  of  his  moral  and  spiritual  elevation.  In  many 
cases  it  has  been  so,  and  spectators  have  been  delighted  and 
astonished  to  witness  a  grand  and  beautiful  development  of 


IN    ADVERSITY.  255 

character,  where  they  supposed  that  even  the  principle  of 
piety  scarcely  lived  before.  That  which  looked  all  earthly 
matter,  and  impure  mixture,  when  subjected  to  the  searching 
test  of  fire,  glowed  in  the  furnace,  and  ran  forth  a  stream  of 
pure  and  liquid  gold.  Yes,  the  adhesions  of  pride,  worldly- 
mindedness,  and  a  harsh  severity  of  temper  which  had  en- 
crusted over,  hidden,  and  disfigured  the  character,  were  se- 
parated, and  the  profession  so  imperfect,  and  even  doubtful 
before,  came  forth  exhibiting  not  only  the  loftier  graces  of 
faith  and  submission,  but  even  the  minuter  beauties  of  holi- 
ness, in  a  spirit  of  humility,  meekness  and  affection. 

Nor  ought  I  to  omit,  that  professors  singularly  glorify 
God  in  adversity,  by  feeling,  and  causing  it  to  be  seen  that 
they  feel  it  to  be  one  of  its  bitterest  sorrows,  that  they  have 
been  the  means  of  injuring  others.  They  have  unintention- 
ally, but  still  materially,  perhaps,  involved  many  in  loss. 
To  see  a  man  reckless  of  the  property,  and  regardless  of  the 
misfortunes  of  his  friends,  misfortunes  of  which  he  has  been 
the  cause,  is  not  honesty,  much  less  honour,  or  Christianity. 
It  should  be  the  aim  and  determination  of  every  Christian, 
that  by  the  most  unwearied  labour,  the  most  persevering  di- 
ligence, and  the  most  rigid  economy,  he  may  at  length  pay 
every  creditor  to  the  full  amount  of  his  demands.  A  legal 
clearance,  is  not  a  moral  one.  It  is  a  disgraceful  sight,  even 
for  a  man  of  the  world,  to  be  seen  rising  out  of  adversity, 
and  living  in  splendour,  while  his  creditors  have  not  received, 
probably  one  half  or  one  quarter  of  their  just  due ;  such  a 
person  may  not  be  called  a  rogue,  but  who  will  call  him  an 
honest  man  ? 

III.  To  the  third  class,  I  mean  those  who  are  in  afflic- 
tion from  any  of  the  various  causes  of  human  sorrow,  whether 
it  be  personal  or  relative  trouble,  it  is  not  necessary  I  should 
say  much  in  addition  to  what  I  have  already  advanced. 

Let  them  restrain  their  grief,  and  not  be  swallowed  up  of 


256  THE     PROFESSOR 

overmuch  sorrow.  An  excessive  degree  of  distress,  a  refusal 
to  be  comforted,  a  disposition  to  nourish  grief,  is  a  temper 
dishonourable  to  a  professor,  who,  in  the  darkest  and  dreariest 
scenes  of  human  life,  ought  not  to  appear  like  the  men  who 
are  without  God  and  without  hope.  Patience  must  have  its 
perfect  work,  that  ye  may  be  perfect  and  entire,  lacking 
nothing.  Resignation  must  not  only  suppress  the  murmur, 
but  dictate  words  of  confidence  and  peace.  "  Though  he 
slay  me,  yet  will  I  trust  in  him,"  must  be  your  declaration, 
as  well  as  your  purpose.  Faith,  strong,  steady  faith,  which 
cleaves  closer  to  Christ,  in  proportion  as  other  things  fail, 
must  be  in  exercise.  Hope,  as  the  anchor  of  your  soul,  must 
keep  your  little  bark  safe  amidst  the  storm.  Meekness 
must  put  forth  all  its  power  and  beauty  in  preventing  peev- 
ishness, and  producing  a  sweetness  of  temper  in  the  midst 
of  perplexing  and  ruffling  circumstances.  Assurance  Ihat 
all  things  are  working  together  for  good,  should  bear  the 
soul  above  the  low  and  cloudy  horizon  of  present  trials,  and 
enable  it  to  descry  eternal  sunshine  beyond  the  storm,  and 
rendered  the  brighter  by  the  gloom,  from  the  midst  of  which 
it  is  contemplated.  While  at  the  same  time,  a  deep  concern 
should  be  manifested  for  a  sanctified  use  of  every  affliction. 
Anxiety  should  be  manifested  to  glorify  God  in  the  fires,  to 
have  every  corruption  mortified,  and  every  grace  strength- 
ened ;  to  die  to  earth,  and  live  for  heaven. 

Thus  may  the  various  classes  of  Christians  in  adversity, 
support,  adorn,  and  recommend  the  religion  they  profess  ; 
and  enjoy  consolation  in  their  trouble,  derived  from  the  con- 
sideration that  their  affliction  has  yielded  something  for  the 
advancement  of  God's  cause,  and  the  manifestation  of  his 
glory  in  the  world  ;  while  it  has  been  ripening  them  for  that 
blessed  state,  where  they  shall  "  be  before  the  throne  of  God, 
and  serve  him  day  and  night  in  his  temple.     They  shall 


IN    ADVERSITY.  257 

hunger  no  more,  neither  thirst  any  more  ;  neither  shall  the 
sun  Hght  on  them,  nor  any  heat.  For  the  Lamb  that  is  in 
the  midst  of  the  throne  shall  feed  them,  and  shall  lead  them 
unto  fountains  of  living  waters ;  and  God  shall  wipe  away  all 
tears  from  their  eyes." — JRev.  vii.  15 — 17. 


23* 


238  CONDUCT     OF     PROFESSORS 


CHAPTER   XVI. 


THE     CONDUCT     OF     PROFESSORS    AWAY    FROM 
H  O  ]M  E  . 

Real  religion  is  not  merely  an  occasional  act,  but  a  per- 
manent habit,  resulting  from  an  internal  principle ;  a  principle 
SO  fixed  as  to  constitute  a  moral  nature,  and  so  steadily  ope- 
rative, as  to  form  an  unchanging  character.  A  real  Christian 
is  a  Christian  always,  everywhere,  and  for  all  companies  : 
he  carries  with  him  his  piety  wherever  he  goes,  as  an  inte- 
gral part  of  himself.  It  is  not  like  his  dress  which  may  be 
continually  altered,  or  varied  to  suit  his  situation,  occupation, 
and  society.  He  needs  it  everywhere,  he  loves  it  every- 
where, and  is  commanded  to  let  it  be  seen  everywhere.  Is 
this,  however,  invariably  remembered  and  acted  upon  by 
professors  ?  Is  there  not  too  much  of  a  chameleon  kind  of  re- 
ligion, that  takes  its  hue  from  surrounding  objects  ? — a  flexi- 
ble, yielding,  easy  kind  of  piety,  which  can  accommodate  it- 
self to  circumstances,  by  little  sacrifices  of  principle  and  con- 
sistency 1  This  is  seen  most  conspicuously  in  the  conduct  of 
professing  Christians,  when  away  from  home.  While  in  the 
midst  of  their  connexions,  they  cannot  go  far  astray  without 
its  being  noticed;  and  indeed,  the  temptations  to  wander  from 
the  line  of  strict  propriety,  are  there  neither  numerous  nor 
strong  :  the  eyes  of  their  religious  friends  and  of  their  pastor 
are  upon  them ;  they  would  be  missed  from  the  house  of 
God,  and  seen,  by  those  who  know  them,  in  the  company  of 


AWAY     FROBI     HOME.  259 

the  gay,  and  in  the  amusements  of  the  fashionable.  Hence 
they  are  not  so  much  in  danger  in  these  circumstances,  as 
when  removed  by  any  cause  from  beneath  the  notice  of  those, 
who,  by  office,  relationship,  or  affection,  are  called  to  watch 
over  them.  Temptations  in  various  ways  assail  them  when 
from  home,  from  which  they  are  sheltered  at  home. 

Sometimes  professors  are  visiting  in  gay  and  worldly  fa- 
milies ;  in  such  a  situation  they  require  great  caution  and 
courage,  neither  to  conceal  nor  compromise  their  principles. 
Such  visits  are  undesirable,  and  are  not  to  be  chosen,  but 
submitted  to  merely  as  matter  of  necessity.  There  is  nothing 
in  such  a  situation  congenial  with  the  spirit  of  piety ;  and 
they  can  rarely  maintain  their  consistency,  and  at  the  same 
time  give  or  receive  pleasure.  Still,  however,  they  cannot 
always  avoid  such  intercourse,  and  when  they  are  under 
some  kind  of  necessity  to  enter  into  it,  they  should  be  well 
aware  of  their  difficulties,  and  pray  for  grace  to  be  carried 
through  them  with  honour  and  a  good  conscience.  They 
should  recollect  that  they  will  be  both  watched  as  to  their 
consistency,  and  tried  as  to  their  steadfastness,  and  will  need 
much  firmness  and  circumspection.  It  is  demanded  of  them 
by  their  allegiance  to  Christ,  that  while  all  the  rules  of  po- 
liteness and  good  breeding  are  observed,  there  be  no  conceal- 
ment of  their  profession,  no  joining  in  amusements  from  which 
they  conscientiously  abstain  at  home,  and  no  attendance  upon 
heretical  worship  out  of  compliment  to  the  host ;  but  on  the 
contrary,  an  inflexible,  dignified  and  courteous  maintenance 
of  their  separation  from  the  world,  their  Christian  habits,  and 
religious  observances.  This  is  one  of  their  opportunities  for 
confessing  Christ.  I  once  spent  a  few  days  in  a  family,  in 
which  there  was  visiting  at  the  same  time  a  young  lady,  who 
belongs  to  a  society  of  Christians  that  hold  it  unlawful  to  as- 
sociate in  any  act  of  worship,  either  public  or  domestic,  with 
those  who  differ  from  them  in  ever  so  comparatively  slight  a 


260  CONDUCT     OP    PROFESSORS 

matter.  I  was  struck  with  the  unyielding  firmness  and  un- 
varying consistency,  with  which  she  maintained  her  unchari- 
table and  exclusive  creed.  When  we  assembled  for  family 
prayer,  she  withdrew  to  her  chamber ;  when  we  rose  to  give 
thanks  at  our  meals,  she  kept  her  seat,  and  gave  plain  indi- 
cation that  even  in  that  short  act  of  domestic  piety,  she  took 
no  part.  I  ought  to  observe,  that  there  was  nothing  of  ob- 
trusiveness,  contempt,  or  sullenness  in  her  deportment ;  but 
certainly  an  unbroken  consistency  in  which  she  is  worthy  of 
imitation,  by  all  who  profess  a  more  charitable  system.  It 
requires,  I  allow,  great  moral  courage,  when  receiving  the 
rites  of  hospitality,  to  separate  ourselves  in  some  things  which 
they  consider  quite  harmless,  from  those  who  are  aiming  to. 
contribute  to  our  gratification ;  and  when  called  to  exercise 
this  act  of  self-denial,  we  should  do  it  with  due  regard  to  all 
the  laws  of  courtesy,  and  with  such  gentle  conscientiousness, 
as  will  not  give  offence  to  any  really  polite  person. 

Professors  may  sometimes  he  thrown  for  awhile,  hy  the 
ever-varying  circumstances  of  life,  into  a  town,  or  village ^ 
where  there  are  none  like-minded  with  themselves  in  reli- 
gious sentiment  and  feeling,  and  where  they  are  surrounded 
only  by  worldly  people.  Of  course  such  a  situation  should 
never  be  chosen,  except  it  be  to  carry  into  it  the  means  of 
grace  ;  but  it  may  be,  in  some  cases,  the  result  of  circum- 
stances not  to  be  controlled.  In  such  a  scene  of  moral  dark  - 
ness,  a  Christian,  instead  of  extinguishing  the  light  of  his 
profession,  or  putting  it  under  a  bushel,  should  cause  it,  if 
possible,  to  shine  with  a  clearer  and  more  public  brightness. 
He  should  let  it  be  seen  at  once,  that  he  fears  God,  and 
that,  however  he  may  be  disposed  to  exchange  the  civili- 
ties of  life,  and  the  courtesies  of  neighbourhood,  he  can  do 
nothing  contrary  to  the  strictness  of  his  religion.  He  must 
be  content  to  be  regarded  as  precise,  narrow-minded,  and 
unfashionable,  and  never  defend  himself  against  the  sneers  of 


AWAY    FROM    HOME.  261 

the  gay,  by  putting  aside  a  single  practice  which  his  con- 
science dictates.  Nay,  he  naust  go  farther,  and  endeavour,  I 
repeat,  to  introduce  those  means  of  grace,  which  he  does  not 
find  in  the  place  of  his  residence.  He  must  carry  his  light 
with  him,  not  only  to  display  it  by  consistent  piety,  but  to  dif- 
fuse it  by  holy  zeal.  In  such  ways  as  prudence  shall  dictate, 
and  opportunity  shall  allow,  he  must  be  "  The  voice  of  one 
crying  in  the  wilderness,  prepare  ye  the  way  of  the  Lord, 
make  straight  in  the  desert  a  highway  for  our  God."  And 
should  not  the  place  be  quite  destitute  of  the  means  of  grace, 
and  the  people  of  God,  but  contain  a  few  poor  disciples  of 
Christ,  and  some  lowly  tabernacle  of  genuine  piety,  instead 
of  being  ashamed  of  these  humble  manifestations  of  the  king- 
dom of  the  Lord,  he  must  follow  the  Saviour,  though  it  be  as 
the  shepherds  did  at  the  nativity,  into  an  out-house,  or  as  the 
disci  les  did  after  the  ascension,  into  an  attic.  To  forsake 
the  cause  of  evangelical  religion,  because  it  is  seen  in  its  pri- 
mitive poverty,  and  to  associate  only  with  the  ungodly,  be- 
cause they  are  rich  and  fashionable,  is  to  abandon  the  church 
and  follow  the  world. 

How  often  and  how  forcibly  has  it  been  submitted  to  those 
rich  Christians,  and  to  others  of  moderate  wealth,  who  are 
retiring  from  the  cares  of  trade,  to  the  calm  seclusion  of  pri- 
vate life,  whether  it  is  not  their  duty  in  the  selection  of  the 
place  of  their  retreat  and  repose,  to  be  guided  by  a  view  to 
usefulness,  rather  than  a  desire  of  gratification.  One  of  the 
first  objects  thought  of  by  such  persons  generally  is,  a  popu- 
lar preacher,  and  a  genteel  congregation ;  a  situation  where 
their  Sabbath  days  shall  be  delightfully  occupied  by  the  good 
sermons  of  the  former,  and  their  week  days  by  the  intercourse 
of  the  latter.  I  know  that  it  is  a  strong  temptation  to  those 
who  can  command  the  gratification,  to  place  themselves  with- 
in the  magic  circle  of  some  eminent  preacher's  ministerial 
labours,  and  the  elegantly  pious  society  wh  ch  lie  has  drawn 


262  CONDUCT    OF    PROFESSORS 

around  him ;  but  how  noble,  how  heroic,  how  Christ-hke,  is 
the  spirit  which  causes  a  man  in  such  circumtances  to  say, 
"  God  has  blessed  my  industry,  and  raised  me  to  an  indepen- 
dence of  the  toils  and  anxieties  of  business,  and  I  am  now 
retiring  to  spend  the  remainder  of  my  days  in  unmolested 
quiet. — Where  shall  I  choose  my  residence,  and  pitch  my 
tent  ?  Shall  I  select  some  paradisaic  spot,  where  beautiful 
scenery  shall  perpetually  feast  my  senses  ?  Shall  I  repair  to 
some  resort  of  the  gay  and  the  fashionable  ?  Shall  I  follow 
the  music  of  some  eloquent  preacher,  and  regale  myself  con- 
tinually with  the  display  of  sacred  genius  ?  No.  I  will 
forego  all  this,  and  settle  where  I  can  best  serve  that  God 
who  has  blessed  me  with  all  things  richly  to  enjoy.  I  will 
glorify  that  blessed  Saviour,  who  has  bought  me  with  his 
blood,  and  whose  I  am,  with  all  I  have.  He  is  my  Lord, 
and  I  am  his  servant,  and  I  must  settle  where  I  can  best  serve 
HIM.  I  will  go,  therefore,  where  his  cause  is  weak,  that  I 
might  be  the  honoured  instrument  of  strengthening  it.  True 
it  is,  this  will  require  self-denial,  for  I  cannot  expect  to  hear 
a  distinguished  preacher,  or  find  a  numerous  and  genteel 
congregation  in  a  small  country  town ;  but  am  I  not  a  disci- 
ple of  him,  who  prescribed  the  cross  as  the  condition  of  re- 
ceiving me  among  the  number  of  his  followers  ?  What  an 
honour  and  a  happiness  will  it  be,  with  which  to  gild  the  even- 
ing of  my  days,  if  I  should  be  the  instrument  of  supporting  and 
encouraging  some  faithful  minister  of  Christ,  and  building  up 
some  low  and  needy  church  of  the  living  God.  I  follow  the 
cloud,  therefore,  to  the  scene  of  usefulness ^  O  give  me  that 
man's  reward  in  the  day  of  account,  the  smile,  and  the  "  well 
done,  good  and  faithful  servant,"  which  he  will  then  receive 
from  his  Lord,  and  I  would  resign  all  the  gratification  to  be 
derived  from  listening  for  ages,  if  it  were  possible,  to  the  ser- 
mons of  the  greatest  of  all  preachers.  And  why  is  there  not 
more  of  this  self-denial  ?   Why  do  not  wealthy  Christians  act 


AWAY    FROM     HOME.  263 

more  upon  such  principles  as  these  1  Have  they  not  7iomi' 
naJly  at  least  consecrated  themselves  and  their  wealth  to  God  ? 
Is  zeal  for  the  cause  of  Christ,  compassion  for  immortal  souls, 
no  part  of  their  duty  1  Is  absenteeism  never  found  in  the 
Church  of  the  Redeemer,  as  well  as  in  the  sister  kingdom  % 
Are  not  many  away  from  their  country,  the  places  that  claim 
them,  because  they  were  born  there,  or  have  property  there, 
or  could  do  good  there  ?  Ye  unemployed  Christians,  who  have 
thrown  off  the  shackles  of  trade,  "  the  world  is  all  before  you 
where  to  choose,"  make  Providence  your  guide,  and  follow 
the  cry  of  souls  that  are  perishing  for  lack  of  knowledge. 

It  sometimes  happens,  that  the  members  of  our  churches 
leave  home  in  the  capacity/  of  female  servants,  apprentices, 
and  shopmen;  and  are  placed  in  families,  and  surrounded 
by  companions  that  make  no  profession  of  religion.  Such  a 
situation,  presents  one  of  the  most  trying  and  severe  ordeals, 
through  which  a  professor  in  modern  times  is  called  to  pass. 
All  the  countenance,  and  watchfulness,  and  assistance,  they 
had  been  accustomed  to  receive  from  parents,  companions, 
or  minister,  perhaps  from  all  these  together,  is  suddenly  with- 
drawn, and  in  all  the  feebleness  and  timidity  of  a  young 
Christian,  they  are  exposed  to  the  curious  gaze,  the  ignorant 
astonishment,  the  unconcealed  sneer,  or  the  embittered  enmity 
of  those  who  are  not  only  strangers  to  religion,  but  enemies 
too.  In  such  a  situation,  tiiere  is  not  a  single  individual  but 
what  is  silently  or  openly  opposed  to  this  young  disciple  of 
Christ ;  who,  cut  off  from  some  of  the  means  of  grace,  and 
nearly  if  not  quite  the  whole  of  ministerial  supervision,  has  to 
sustain  almost  daily,  the  rude  assault,  or  subtle  attack  upon 
his  principles.  He  is  like  a  lamb  in  the  midst  of  wolves  ;  an 
alien  surrounded  by  those  who  are  evil  affected  towards  both 
his  country  and  his  sovereign.  O  how  much  grace  does  he 
need  to  keep  him  faithful  ?  What  but  omnipotence  can  pre- 
serve him?  Where  it  can  be  avoided,  young  Christians  should 


264  CONDUCT    OF    PROFESSORS 

not  go,  or  be  sent  into  such  situations.  But  servants  and 
shopmen  cannot  always,  though  in  many  cases  they  can, 
choose  their  situation  ;  and  where  no  alternative  is  open  to 
them,  and  they  must  go  into  temptation,  let  them  watch  unto 
prayer,  and  for  their  encouragement,  let  them  recollect  that 
he  who  kept  Lot  pure  even  in  Sodom,  can  uphold  their  in- 
tegrity where  there  is  every  thing  to  pull  it  down.  Con- 
sider your  situation ;  there  you  are  the  representative  of 
real  religion,  of  Christ,  of  God  himself^  in  one  sense,  in 
a  place  where  they  are  not  known.  Make  no  secret 
of  your  piety,  but  let  it  be  seen  in  all  its  purity,  power, 
and  consistency.  Be  firm,  yield  nothing  to  the  rage  or  ridi- 
cule of  those  around  you.  Be  consistent,  and  let  it  be  seen 
that  you  act  from  conscience  and  not  from  caprice.  Be 
good-natured,  kind,  obliging,  and  thus  conciliate  to  yourself^ 
that  affection  which  you  cannot  win  to  your  piety,  and  then 
your  piety  will  be  borne  with,  for  the  sake  of  the  loveliness 
with  which  it  is  associated.  Pray  for  divine  help,  and  trem- 
ble lest  you  should  do  any  thing  to  excite,  as  many  have  done, 
a  prejudice  against  the  religion  which  your  profess. — "Bless- 
ed is  the  man  that  endureth  temptation,  for  when  he  is  tried 
he  shall  receive  the  crown  of  life,  that  fadeth  not  away." 

Travellers  have  sometimes  a  difficult  part  to  act,  and  are 
exposed  to  great  temptation ;  especially  such  as  are  regu- 
larly employed  in  a  way  of  business,  and  who  are  a  great 
part  of  their  time  away  from  home.  The  company  they 
meet  with  at  inns,  their  usual  places  of  sojourn,  is  generally 
such  as  puts  their  consistency  to  a  test.  It  is  true,  there  is 
some  improvement  in  the  habits  of  those  who  are  of  this  class, 
inasmuch  as  education  has  in  some  measure  refined  men's 
taste,  and  subdued  the  grossness  of  vice  ;  but  with  every 
abatement  of  this  kind,  it  will  be  admitted  by  all  who  are 
acquainted  with  the  facts  of  the  case,  that  a  traveller's  room 
is  not  the  place  where  piety  often  finds  any  thing  congenial 


AWAY     FROM     HOME.  265 

with  itself :  the  drinking,  and  card  playing;  the  filthy  dis- 
course, and  the  angry  debating  which  are  but  too  often  found 
there,  require  on  the  part  of  a  professor  of  religion,  much 
moral  courage,  and  well-fixed  principles,  sustained  by  divine 
grace,  to  escape  the  snare.  To  some  young  men,  who  once 
bade  fair  to  be  respectable,  the  situation  has  proved  an  occa- 
sion of  ruin  for  both  worlds ;  and  even  to  those  who  have 
been  long  and  deeply  rooted  in  their  profession,  it  has  been 
a  severe  and  painful  trial  of  their  principles ;  where  it  has 
not  destroyed  their  consistency,  it  has  been  a  constant  afflic- 
tion to  their  minds.  How  watchful  and  circumspect  ought  a 
Christian  to  be  in  such  a  situation,  in  his  table  habits,  in  his 
general  conversation,  in  his  whole  conduct ;  how  careful  to 
avoid  the  irritation  of  debate  on  the  subject  of  politics  or  the 
questions  of  trade ;  how  unwilling  to  provoke  or  to  be  pro- 
voked ;  how  firm,  yet  how  gentle  ]  how  pious,  yet  how  cour- 
teous and  gentlemanly  :  how  observant  of  the  Sabbath  ;  how 
bold,  and  fearless,  and  unconcealed  in  his  profession  of  re- 
verence for  religion  in  all  its  institutes,  and  all  its  require- 
ments !  Such  a  man,  maintaining  his  consistency  with  kind- 
ness, calmness,  and  dignity  ;  bearing  with  unruffled  serenity 
of  temper  the  taunts  and  sneers  of  the  witling  and  scoffer, 
will  soon  silence  the  tongues  of  the  scorner,  even  where  he 
does  not  subdue  his  heart  to  the  obedience  of  faith.  It  would 
be  well  for  such  persons  to  make  themselves  well  acquainted 
with  the  evidences  of  Christianity,  and  also  the  arguments 
and  the  cavils  of  infidels,  that  on  suitable  occasions,  they 
may  be  prepared  to  meet  and  vanquish  objections  to  revela- 
tion. I  believe  there  is  much  flippant  and  shallow  scepticism 
often  to  be  found  in  a  traveller's  room.  A  Christian,  whose 
occupation  calls  him  into  such  company,  should  always  carry 
about  with  him  a  volume  on  the  evidences  of  his  faith,  that 
he  may  be  qualified  to  instruct  the  ignorant,  stop  the  mouths 
of  gainsayers,  and  relieve  the  perplexed ;  and  thus  aim  to  do 
23 


266  CONDUCT    OF     PROFESSORS 

good  on  his  journeys.  This  he  should  also  endeavour  to  ef* 
feet  in  other  ways  as  opportunity  may  present  itself^  by  per- 
suading, for  instance,  his  companions  to  accompany  him  to 
the  house  of  God.  But,  O  !  how  much  grace  is  needful  for 
such  arduous  and  often  self-denying  consistency  ! 

There  are  also  travellers  for  pleasure,  as  well  as  for  busi-- 
ness ;  and  they  too  have  their  temptations ;  temptations 
which  they  have  not  always  the  courage  and  virtue  to  resist. 
Excursions  for  pleasure,  now  become  so  common,  even  where 
they  do  not  extend  beyond  the  United  Kingdom,  and  when 
made  under  the  most  favourable  circumstances,  are  not  usu-' 
ally  found  to  be  very  conducive  to  spiritual  improvement.  The 
constant  succession  and  survey  of  beautiful  scenery  and  new 
objects  of  interest,  do  not  always  lead  the  mind,  "  through  na- 
ture up  to  nature's  God,"  nor  produce  that  pious  frame  of 
mind,  which  led  the  Psalmist  to  say  in  holy  rapture,  as  he 
gazed  on  the  beauties  of  creation,  "  My  meditation  of  thee 
shall  he  sweet"  The  excitation  of  the  mind  often  prevents, 
instead  of  aiding,  reflection ;  and  the  curiosity  kept  on  the 
full  stretch  of  expectation  or  gratification,  too  often  represses 
the  tranquil  exercises  of  faith  and  hope ;  while  the  hurry 
and  fatigue  of  each  day's  locomotion,  leave  but  little  leisure 
or  inclination  for  the  duties  of  the  closet.  The  senses  are  so 
luxuriously  occupied,  with  the  things  that  are  seen  and  tem- 
poral, as  to  flatten  the  desires  of  the  soul  after  communion 
with  God,  and  to  suspend  her  intercourse  with  things  unseen 
and  eternal.  Thus  many  a  Christian  has  returned  from  a 
journey  of  pleasure,  rather  carnalized  than  spiritualized  by 
what  he  has  seen.  This,  I  am  aware,  is  rather  the  abuse  of 
travelling,  than  its  necessary  eflect,  and  does  not  always  hap- 
pen ;  and  even  where  it  does,  the  injurious  influence  is  ge- 
nerally only  temporary.  Ee  it  so ;  but  let  us  ever  be  anxious 
to  guard  our  souls  against  the  snare :  the  best  way  of  doing 
this,  is  to  make  it  matter  of  prayer  before  we  set  out,  that 


AWAY    FROM     HOME.  267 

we  may  be  kept  from  evil,  and  then  most  conscientiously  to 
seek  as  we  wander  from  place  to  place,  that  we  may  not  be 
permitted  to  wander  from  God. 

A  Christian  should  get  good  from  every  thing,  and  if  his 
mind  were  as  spiritual  as  it  should  be,  his  excursions  would 
be  among  the  all  things  that  work  together  for  this.  And  as 
he  ought  to  seek  to  get  good,  so  he  ought  to  seek  to  do  it. 
That  tour  will  be  a  subject  of  delightful  reminiscence  in 
heaven,  and  a  source  of  gratitude  through  eternity,  on  which 
we  can  look  back,  as  the  means  of  saving  a  soul  from  death, 
and  converting  a  sinner  from  the  error  of  his  ways.  This 
may  be  sought  by  various  methods ;  some  have  been  con- 
verted by  the  conversation  of  a  fellow-traveller  in  a  stage- 
coach, or  steam-packet ;  others  by  means  of  a  religious  tract 
given  to  them  ;  and  others  by  means  still  more  casual.  One 
day  as  Felix  Neff  was  walking  in  a  street  in  the  city  of 
Lausanne,  he  saw,  at  a  distance,  a  man  whom  he  took  for 
one  of  his  friends.  He  ran  up  behind  him,  tapped  him  on 
the  shoulder  before  looking  in  his  face,  and  asked  him, 
"  What  is  the  state  of  your  soul,  my  friend  ?  "  The  stran- 
ger turned ;  Neff  perceived  his  error,  apologized,  and  went 
his  way.  About  three  or  four  years  afterwards,  a  person 
came  to  Neff,  and  accosted  him,  saying,  he  was  indebted  to 
him  for  his  inestimable  kindness.  Neff  did  not  recognize 
the  man,  and  begged  he  would  explain.  The  stranger  re- 
plied, "  Have  you  forgotten  an  unknown  person,  whose  shoul- 
der you  touched  in  a  street  in  Lausanne,  asking  him,  '  How 
do  you  find  your  soul  1 '  It  was  I ;  your  question  led  me  to 
serious  reflection,  and  now  I  find  it  is  well  with  my  soul." 
This  proves  what  apparently  small  means  may  be  blessed 
of  God  for  the  conversion  of  sinners,  and  how  many  opportu- 
nities for  doing  good  we  are  all  continually  letting  slip,  and 
which  thus  pass  irrecoverably  beyond  our  reach.  One  of 
the  questions  which  every  Christian  should  propose  to  him-i 


268  CONDUCT     OF     PROFESSORS 

self  on  setting  out  upon  a  journey  is,  "  What  opportunities 
shall  I  have  to  do  good  ?  "  And  one  of  the  points  on  which 
he  should  examine  himself  on  his  return,  is,  "  What  oppor- 
tunities  have  I  lost  V  No  one  should  go  from  home  with- 
out a  good  stock  of  religious  tracts;  and  it  would,  in  many- 
cases,  be  proper  for  those  who  are  in  the  habit  of  conducting 
extempore  prayer  at  home,  and  who  have  courage  and  an 
easy  command  of  language,  to  invite  the  residents  of  the 
inns  where  they  pass  the  night,  to  join  them  in  an  act  of 
solemn  worship. 

Foreign  excursions  require  still  more  watchfulness  and 
care,  not  to  fall  into  temptation.  Those  who  travel  on  the 
continent  of  Europe,  a  practice  becoming  exceedingly  com- 
mon, had  need  look  well  to  the  state  of  their  hearts,  and  to 
their  outward  conduct.  Cut  off,  perhaps,  in  many  instances 
from  public  worship,  either  because  they  do  not  understand 
the  language,  or  because  they  find  nothing  but  Popery,  they 
are  exposed  to  the  danger  of  mis-spending  the  Sabbath,  or  at 
any  rate,  of  losing  the  quickening  influence  of  public  ordi- 
nances; and  that  in  circumstances  in  which  they  most  need 
it.  Nor  is  this  all.  Wishing  to  see  the  country  which  they 
have  taken  so  much  trouble  to  visit,  in  all  its  phases,  they 
frequent  places  which  they  would  not  venture  to  approach  at 
home.  Have  not  American  professors  been  seen  at  our 
horse-races  and  theatres  ?  And  have  not  both  English  and 
American  Christians  been  seen  at  the  operas  in  Paris,  and  at 
Versailles  on  the  Sabbath,  to  see  the  gardens  and  the  water- 
works of  the  palace  ?  If  these  travellers  were  to  keep  a 
journal  of  all  they  see  and  do,  away /rom  home,  would  it  do 
to  be  read  at  home,  for  the  edification  of  their  Christian 
brethren  ? 

But  what  shall  he  said  of  the  conduct  of  some  professors 
at  our  WATERING  PLACES  ?  It  has  become  almost  one  of  the 
necessaries  of  life  to  Englishmen,  to  pay  a  summer  or  au- 


AWAY    FROM     HOME.  269 

tumnal  visit  to  the  coast,  or  to  one  of  our  inland  places  of 
resort.  To  say  that  this  is  wrong  in  those  who  can  afford  to 
pay  for  it,  is  certainly  not  my  intention.  That  many  pur- 
chase the  trip  at  other  people's  expense,  is  an  undoubted  fact ; 
for  they  who  have  been  seen  dashing  away  one  year  at 
Brighton,  or  Cheltenham,  have  been  seen  the  next  year  in 
the  gazette.  Tradesmen,  and  even  Christian  tradesmen 
too,  have  ruined  themselves,  and  plunged  their  families  into 
poverty  and  distress,  by  habits  of  expense  and  idleness,  ac- 
quired by  this  annual  excursion  to  the  sea.  The  taste  of 
the  age  is  for  luxurious  gratification,  and  it  is  certainly  one 
of  these  luxuries  to  while  away  a  month  amidst  the  beauties 
of  the  coast,  or  the  gay  throng  of  a  fashionable  lounging 
place.  But  to  do  this  without  ample  means  of  paying  for 
it,  is  to  act  dishonestly  as  a  man,  and  most  disgracefully  as 
a  Christian. 

I  will  suppose,  however,  that  there  is  no  lack  of  wealth, 
and  that  the  professor  can  command  the  gratification,  without 
putting  other  people's  property  in  jeopardy;  still,  are  not  his 
spendings  for  this  enjoyment,  out  of  all  due  proportion  with 
his  donations  to  the  cause  of  Christ  ?  When  did  he  ever 
give,  in  one  amount,  to  any  religious  object,  what  he  gives, 
in  one  amount,  for  his  treat  to  his  family  to  a  watering- 
place?  Nay,  put  together  all  he  gives  to  the  cause  of  the 
Lord  for  a  whole  year,  and  does  it  equal  what  he  spends  upon 
one  excursion  1  How  often  does  he  turn  away  a  claimant, 
sent  to  him  in  the  name  of  Jesus,  with  the  excuse  that  he  has 
nothing  to  spare  ?  Perhaps  he  says  this,  just  after  he  has 
been  lavishing  tens,  or  scores,  of  pounds,  in  riding  into  the 
country,  or  sailing  on  the  sea,  and  luxuriating  in  other  ways 
on  the  shore.  When  a  world  is  perishing,  and  immortal 
souls  are  sinking  daily  in  crowds  to  perdition,  a  Christian 
should  look,  with  grudging  eye,  on  almost  every  shilling  he 
spends  in  luxury, 

23* 


270  CONDUCT     OF    PROFESSORS 

But  let  it  be  granted,  that  professors  are  liberal  in  the  use 
of  their  property  for  the  cause  of  humanity  and  religion,  and 
that  they  can,  in  all  consistency,  spend  a  few  pounds  a  year 
in  recreation,  a  case  that  often  occurs ;— still,  are  there  no 
perils  for  piety  in  a  watering-place  ?  Temptations  abound 
everywhere,  entering  like  a  poisoned  atmosphere  into  every 
place,  but  surely  no  one  acquainted  with  the  subject  will  deny, 
that  they  are  found  in  greater  number  and  force  in  those 
places,  which  fashion  has  set  apart  for  relaxation  and  amuse- 
ment. The  sudden  transition  from  employment  to  idleness, 
is  rarely  friendly  to  habits  of  devotion.  It  might  indeed  be 
supposed,  that  the  Christian,  finding  himself  released  from 
the  demands  of  business,  and  obtaining  thus  a  respite  from 
the  urgent  cares  of  secular  pursuits,  would  hail  with  delight, 
a  season  for  meditation  and  prayer,  and  convert  his  absence 
into  one  long  sweet  Sabbath  for  his  soul,  to  enjoy  communion 
with  his  God.  But  does  experience  prove  that  the  expecta- 
tion is  well  founded  ?  Perhaps  "  the  soft  dominion  of  perfect 
idleness,"  and  the  opportunity  for  luxurious  repose,  are  more 
unfriendly  to  the  cultivation  of  piety,  than  even  the  ceaseless 
round  of  worldly  occupations.  We  then  lounge  away  our 
time,  without  either  glorifying  God,  or  benefiting  our  fellow- 
creatures.  "  If  a  moralist  were  justified  in  saying,  that  but 
few  individuals  know  how  to  take  a  walk,  the  Christian 
preacher  is  certainly  warranted  in  affirming,  that  but  few, 
even  among  consistent  Christians,  know  how  to  spend  a 
month  from  home."  The  mixed  society  to  be  found  in  such 
haunts  of  pleasure,  the  amusements  which  are  resorted  to, 
and  the  general  air  of  dissipation  which  pervades  the  whole 
scene,  are  all  uncongenial  with  the  spirit  of  piety,  which 
flourishes  best  in  silence  and  the  shade.  If^  in  the  crowded 
city,  men  appear  as  if  they  lived  to  get  wealth  by  labour,  at 
a  watering-place  they  look  as  if  it  were  the  object  of  existence 
to  spend  it  in  pleasure ;  in  either  case,  religion  seems  to  be 


AWAY     FROM     HOME.  271 

banished  from  their  minds.  "  At  a  fashionable  watering- 
place,"  says  a  competent  witness  on  such  a  subject,  "  the 
incentive  to  a  blameless  deportment,  arising  from  the  observa- 
tion of  their  religious  connexions  at  home,  is  entirely  want- 
ing ;  and  multitudes,  I  am  sorry  to  believe,  take  advantage 
of  its  absence.  Indulging  a  hope  that  they  are  unknown,  or 
unregarded,  they  make  religion  bow  to  convenience,  while 
every  solicitation  of  pleasure  assumes  an  imperative  charac- 
ter, and  is  obeyed,  though,  at  the  same  moment,  the  sanctuary 
of  God  invites,  and  conscience  remonstrates.  They  seem 
studiously  to  avoid  all  intercourse  with  those  who  belong  to 
their  own,  or  any  other  religious  persuasion.  Thus  they  lay 
themselves  open  to  associates  of  another  description.  Not 
choosing  to  be  recognized  as  the  self  denying  humble  follow- 
ers of  the  Saviour,  they  place  themselves  without  the  pale  of 
the  green  pastures,  which  he,  as  the  Good  Shepherd,  has 
provided  for  his  flock.  The  world  considers  them  as  its 
own,  and  they  appear  infinitely  careful  to  prevent  a  detec- 
tion of  the  mistake.  The  facilities  of  communication  with 
all  sorts  of  persons,  are,  in  such  places,  likewise  nume- 
rous and  great.  Formal  introductions  are  seldom  neces- 
sary, and  acquamtances  are  made  for  the  season,  which, 
however  respectable  as  to  their  situation  in  life,  are  so  far 
from  making  a  profession  of  religion  themselves,  that  they 
cordially  despise  it  in  others."  * 

It  is  indeed  to  be  feared  that  some  professing  Christians 
when  they  set  out  on  their  summer's  retreat,  leave  their  re- 
ligion at  home  in  order  that  nothing  may  interrupt  their  pur- 
suit or  enjoyment  of  pleasure.     It  is  true  they  do  not  turn 


*  "  The  Temptations  of  a  Watering  Place  ;  "  a  Sermon  preached  in 
1835,  at  Brighton,  by  Dr.  Styles,  who  was  then  resident  there.  This 
is  a  most  valuable  discourse,  and  ought  to  be  kept  constantly  in  print, 
and  widely  circulated,  as  a  Tract  which  might  be  of  great  service  to 
many  professors  of  religion.  Dr.  Styles,  and  all  other  ministers  located 
at  Watering  Places,  could  tell  us  strange  tales. 


272  CONDUCT    OF    PROFESSORS 

away  from  the  house  of  God  on  the  Sabbath,  but  where  are 
they  at  the  time  of  the  weekly  sermon  or  prayer  meeting  ? 
**A  weekly  sermon  or  prayer  meeting,  indeed,"  they  are 
ready  to  exclaim,  *•  at  a  watering  place  !  Why,  who  ever 
thinks  of  such  a  thing?  Surely  it  is  enough  to  attend  to 
those  things  at  home."  Is  this  a  question  for  a  professor  to 
ask  ?  Does  he  in  such  a  situation  less  need  the  influence  of 
such  a  means  ?  No,  perhaps,  it  will  be  said,  but  he  is  not 
much  disposed  for  them.  Very  true,  he  is  not :  and  a  plain 
proof  it  is  of  the  dissipating  tendency  of  such  scenes,  and  the 
pernicious  influence  they  exert  in  disturbing  the  habits  and 
diminishing  the  power  of  personal  godliness.  Some  of  our 
more  fashionable  professors,  doubtless,  would  feel  a  little 
ashamed  to  be  seen  by  some  of  the  gay  acquaintances  they 
have  lately  made,  coming  from  the  lowly  place  "where 
prayer  is  wont  to  be  made,"  or  from  the  still  lowlier  company 
of  those  who  make  it.  It  might  be  asked,  if  some  are  not 
more  frequently  seen  at  the  Sunday  evening  promenade  or 
on  the  cliffs,  than  at  the  week-day  services.  And  yet,  per- 
haps, these  persons  are  very  regular  at  home,  but  have  not 
strength  of  principle  enough  to  withstand  the  current  of  temp- 
tation abroad.  Many  have  gone  to  places  of  fashionable  re- 
sort to  have  their  profession  lastingly  injured;  and  some  to 
lose  it  altogether.  They  commenced  a  retrograde  course  in 
religion  from  that  day  when  they  went  joyfully  and  thought- 
lessly to  the  coast  in  search  of  recreation.  Surely,  surely, 
then,  it  cannot  be  thought  unseasonable  or  unnecessary  to 
raise  the  warning  voice,  and  to  make  it  loud  and  strong  when 
it  is  becoming  increasingly  prevalent  among  professors,  to 
seek  in  this  species  of  gratification,  a  temporary  release  from 
the  dull  cares  of  home,  and  the  plodding  pursuits  of  business. 

I  cannot  close  this  chapter  to  more  advantage  than  by  a 
quotation  from  Dr.  Styles'  Sermon. 

"  The  man  who  fears  God,  while  he  sees  others   idle, 


AWAY     FROM     HOME.  273 

worldly  and  selfish,  will  consider  how  he  may  actively  be 
employed  in  promoting  the  divine  glory.  Every  place,  he 
will  say,  shall  be  the  better  for  my  presence.  1  will  be  the 
same  character  everywhere,  and  in  all  circumstances  :  I 
must  act  as 

"  Ever  in  my  great  task-master's  eye  : " 

He  beholds  me.  I  cannot  flee  from  his  presence,  and  if  I 
would,  how  ungrateful,  how  sinful  would  be  the  attempt ! 
That  presence  has  been  my  solace  in  affliction,  my  support 
in  difficulty,  my  defence  in  danger.  Why  should  I  wish  to 
escape  from  it  now  ?  I  am  a  stranger,  and  unknown,  but 
my  '  light  is  to  shine  before  men.'  Let  me  choose  for  my 
companions  the  righteous,  who  are  the  excellent  of  the  earth. 
Let  me  inquire  what  benevolent  and  religious  institutions  al- 
ready exist,  that  I  may  forward  them  to  the  best  of  my  abili- 
ty. Can  I  not  suggest  others  that  may  easily  be  established, 
and  thus  live  to  the  glory  of  God,  and  the  good  of  my  fellow 
creatures  ?  Let  me  countenance  the  ministers  of  Christ,  and 
assist  them  by  my  prayers  and  example,  to  stem  the  torrent 
of  abounding  iniquity,  and  as  far  as  I  can,  to  check  the  subtle 
operation  of  a  worldly  temper  in  a  situation  so  full  of  danger. 
O  !  if  our  professedly  religious  visitors,  and  our  residents  of 
the  same  description,  were  influenced  by  such  a  spirit,  what 
an  awful  glory  would  beam  from  the  sanctuary  !  What  a 
stream  of  holy  light  would  shed  its  influence  around,  carry- 
ing irresistible  evidence  of  the  truth  of  religion,  illustrating 
its  unrivalled  excellence,  and  proclaiming  its  infinite  import- 
ance !  A  strong  line  of  distinction  would  thus  be  drawn  be- 
tween the  world  and  the  church.  The  inconsistencies  of 
Christians  would  no  longer  be  the  jest  of  the  libertine,  the 
scoff  of  the  vain,  and  the  text  of  the  infidel.  Ministers,  sur- 
rounded with  a  numerous  audience,  would  not  have  to  mourn 
the  inefliciency  of  their  labours,  nor  to  weep  in  secret  that 


274  CONDUCT     OF     PROFESSORS. 

all  their  efforts  are  frustrated,  by  the  captivations  and  the 
folHes  of  a  world  that  passeth  away.  That  all  this  may  be 
prevented,  let  those  who  '  name  the  name  of  Christ,'  both 
visitors  and  stated  inhabitants,  ponder  well  the  peculiar  temp- 
tations and  snares,  which  it  is  their  duty,  and  will  be  their 
happiness,  to  avoid.  If  they  are  disposed  to  think  of  them 
lightly,  to  imagine  that  they  offer  only  innocent  gratifications, 
and  that  to  view  them  as  dangerous,  and  to  condemn  them 
as  sinful,  is  neither  justified  by  reason,  nor  required  by  Scrip^ 
ture ;  such  persons  have  yet  to  imbibe  the  spirit  of  Chris- 
tianity, have  yet  to  learn  the  nature  of  holiness.  It  is  evi- 
dent, that  however  they  may  be  versed  in  the  doctrines  and 
precepts  of  the  sacred  volume,  there  is  one  important  passage 
which  describes  the  essence  and  pronounces  the  eulogy  of 
vital  religion,  to  which  they  are  utter  strangers,  and  which 
they  have  not  at  present  the  moral  capacity  to  understand, 
namely,  '  Blessed  is  the  man  that  feanth  always,.^ " 


THE    BACKSLIDING    PROFESSOR.  27^ 


CHAPTER  XVII. 


THE  BACKSLIDING  PROFESSOR* 

There  are  three  stages  of  departure  from  God — spiritual 
declension — actual  backsliding — and  final  apostacy.  They 
are  intimately  connected,  and  lead  on,  unless  stopped  by  di- 
vine grace,  from  one  to  the  other.  There  have  been  many 
persons  in  these  states  in  every  age  of  the  church :  there  are 
some  now.  Our  most  solemn  attention  is  required  for  such 
a  subject.  Professors  are  continually  falling  away  from 
Christ,  some  only  in  heart,  others  openly  in  conduct ;  some 
partially  and  for  a  season,  others  totally  and  for  ever.  The 
hopes  of  pastors  and  churches  are  continually  receiving  the 
bitterest  disappointment  from  the  relapses  of  those  who  ''did 
run  welly  Like  the  blossoms  in  the  spring,  for  a  time  they 
excited  the  most  pleasing  anticipations,  but  a  blight  succeed- 
ed, the  blossom  went  up  as  dust,  and  the  root  appeared  to  be 
rottenness.  The  present  chapter  will  include  a  consideration 
of  the  two  first  stages  only. 

Declension  in  Religion,  means  a  diminution  of  its  vigour 
at  the  heart ;  a  loss  of  the  power  of  godliness,  or  to  use  a 
scriptural  phrase,  "  a  leaving  of  our  first  love."  We  have  a 
very  expressive  description  of  such  a  state  of  soul  in  our 
Lord's  address  to  the  church  of  Sardis,  "  Strengthen  the 
things  that  remain,  that  are  ready  to  die."  Religion  was 
not  all  gone,  but  it  was  nearly  so ;  only  a  little  remained, 
and  that  was  ready  to  expire.     This  is  a  very  common  case 


276  THE     BACKSLIDING 

now.  There  is  no  immorality ;  no  open  sin ;  but  an  utter 
decay  of  religious  affection.  The  whole  amount  of  piety  that 
is  left,  is  cold,  heartless,  dead  formality.  The  fundamental 
doctrines  and  precious  truths  of  the  gospel,  though  not  re- 
nounced, are  not  relished  and  fed  upon  with  that  eager  appe- 
tite, keen  relish,  and  exquisite  zest  which  they  once  were, 
and  they  can  be  very  well  spared  from  sermons,  if  their  loss 
is  supplied  by  displays  of  eloquence  and  the  flowers  of  rheto- 
ric— the  means  of  grace,  though  not  neglected,  are  mere 
forms,  imparting  no  quickening  power,  and  yielding  no  spiri- 
tual enjoyment — religious  affections  of  peace,  joy,  love,  de- 
light in  God,  and  hope  of  heaven,  are  almost  extinguished — 
the  vigour  of  watchfulness,  spirituality  of  mind,  and  the  seve- 
rity of  mortification  are  relaxed,  under  the  idea  that  so  much 
strictness  in  religion  is  not  necessary — the  company  of  the 
righteous  is  forsaken,  and  their  conversation  insipid — the  ten- 
derness of  the  conscience  is  blunted,  and  little  sins  of  temper, 
of  trade,  of  the  heart  and  the  tongue,  are  committed  with  far 
less  repugnance  than  formerly — besetting  sins,  once  nigh 
well  subdued,  acquire  fresh  life  and  power — and,  in  short, 
religion  has  lost  its  hold  upon  the  mind,  the  heart,  and,  con- 
science, as  an  elevating,  sanctifying,  and  satisfying  reality. 
Delight  in  God,  the  love  of  Christ,  the  joyful  hope  of  heaven, 
have  well  nigh  ceased. 

Still,  as  I  would  not  distress  the  humble  and  timid  disciple, 
I  would  observe,  that  we  are  not  to  conclude  that  religion  is 
declining,  merely  because  our  feelings  are  not  so  violent  and 
flashy  as  they  once  were.  If  there  be  a  growth  in  humility 
and  meekness,  in  tenderness  of  conscience  and  self-denial, 
in  a  sense  of  the  value  of  Christ,  and  in  dependance  upon  the 
Spirit,  there  is  no  declension  in  piety,  although  there  may  be 
less  of  vivid  emotion  than  there  once  was ;  just  as  there  is  no 
decay  of  strength  in  the  human  frame,  where  the  sprightli- 
ness  and  efflorescence  of  youth  are  gone,  if  the  grave  robust- 


PROFESSOR.  277 

ness  of  manhood  remains.  Nor  should  the  aged  believer, 
mistake  the  decay  of  nature  for  the  decline  of  grace.  He 
hears,  he  prays,  he  reads,  he  remembers,  and  enjoys  with 
less  ability  than  he  once  did  ;  but  this  is  the  effect  of  old  age, 
and  not  of  backsliding.  The  plant  of  righteousness  seems  to 
droop,  but  it  is  because  the  prop  that  sustained  it  has  given 
way.  The  gracious  Redeemer  will  make  the  same  excuse 
in  this  case,  as  he  once  did  for  his  slumbering  disciples,  that 
"  the  spirit  is  willing,  but  the  flesh  is  weak." 

Unhappily,  for  many,  a  state  of  declension  exists  in  their 
souls  without  their  being  aware  of  it.  "  Strangers  have  de- 
voured his  strength,"  said  God,  when  speaking  of  Israel, 
"  and  he  knoweth  it  not;  yea,  gray  hairs  are  here  and  there 
upon  him,  yet  he  knoweth  it  not." — Hos.  vii.  9.  So  it  is 
with  professors,  they  are  in  a  state  of  decay,  and  yet  are  not 
sufficiently  aware  of  the  awful  fact.  It  may  be  worth  while 
to  inquire  into  the  causes  of  this  self-ignorance. 

1.  The  natural  consequence  of  decay  whether  of  body  or 
mind  is  a  proportionate  insensibility.  The  old  man  is  not 
so  sensible  of  his  accumulating  infirmities  as  those  around 
him  are.  He  scarcely  remembers  what  he  ivas,  and  is  but 
imperfectly  aware  of  what  he  is.  So  it  is  with  the  declining 
Christian,  his  heart  is  hardening,  his  conscience  becoming 
more  dull,  and  his  spiritual  perception  more  dim.  A  totally 
unregenerate  state  is  death,  a  state  of  absolute  insensibility, 
and  in  proportion  as  we  lose  the  vitality  of  religion,  we  return 
or  approximate  to  that  state. 

2.  Declension  is  gradual.  It  is  so  in  the  human  frame 
as  age  advances,  and  it  is  so  in  religion  also.  If  we  passed 
from  the  vigour  of  youth  to  the  decrepitude  of  age,  how  vi- 
sible would  be  the  transition,  and  how  insupportable  too  ;  but 
it  is  so  slowly  made  as  to  be  imperceptible,  and  even  tole- 
rable. It  is  thus  with  piety,  decay  is  usually  so  gradual  as 
to  be  perceived  only  by  a  comparison  of  distant  periods,  an 

34 


278  THE      BACKSLIDING 

exercise,  which  the  backslider  is  rarely  disposed  to  carry  on. 
He  goes  back  step  by  step.  He  first  loses  the  glow  of  holy 
affection ;  then  the  spontaneousness  of  spiritual  thoughts ; 
then  the  tenderness  of  an  enlightened  conscience  ;  and  then 
the  consistency  of  religious  conduct.  Private  prayer  is 
neglected,  then  family  devotion,  and  lastly  social  religion. 
From  neglect  of  duties,  he  goes  on  to  the  commission  of  sins. 
Yet  he  was  at  first  quite  unaware  of  any  deterioration. 

3.  Self  ignorance  is  often  the  result  of  a  neglect  of  the 
duty  of  self-examination.  Many  seem  to  think,  that  religion 
is  of  so  hardy  a  nature,  that  when  once  planted  in  the  soul, 
like  some  weed  in  the  desert,  or  shrub  upon  the  mountain,  it 
must  flourish  without  care  or  culture.  On  the  contrary,  it 
is  a  tender  exotic  of  the  hot  house,  that  requires  the  constant 
examination,cand  most  devoted  care  of  the  gardener  to  keep 
it  alive,  much  more  to  make  it  grow.  How  i^ew  set  apart 
seasons  for  close  and  diligent  inspection  of  their  hearts ;  and 
who  can  wonder,  then,  that  piety  should  be  declining  without 
their  knowing  it?  Would  it  be  a  matter  of  surprise  that  a 
tradesman  should  be  on  the  verge  of  bankruptcy,  without  his 
knowing  the  situation  of  his  affairs,  if  he  never  examined  his 
books,  or  took  stock  ?  It  will  not  do  in  temporal  affairs, 
much  less  in  spiritual  ones,  to  take  it  for  granted,  we  are 
going  on  well. 

4.  What  helps  the  ruinous  ignorance  is,  that  professors 
are  apt  when  they  do  cursorily  examine  their  state,  to  adopt 
wrong  standards  of  character,  and  to  compare  themselves 
with  each  other,  instead  of  the  word  of  God.  "  I  am  no 
worse  than  my  neighbour,"  is  the  excuse  not  only  of  the 
worldling,  for  his  total  neglect  of  religion,  but  of  the  profes- 
sor, for  his  low  degrees  of  it.  Instead  of  examining  the  Bible 
to  see  what  he  ought  to  be,  and  comparing  himself  with  that, 
he  just  looks  round  upon  his  fellow  Christians,  to  see  what 
THEY  are,  and  is  quite  satisfied  if  he  finds  himself  not  below 


PROFESSOR.  279 

others.  Alas,  alas  !  the  average  attainments  of  the  church  of 
Christ  are  not  such,  as  that  its  members  having  reached  these, 
need  not  trouble  themselves  about  any  thing  further. 

5.  Mistaken  symptoms  of  -prosperity  often  lead  to  igno» 
ranee  of  our  real  condition.  The  hectic  flush  upon  the  coun- 
tenance, and  the  sparkle  of  the  eye,  may  be  supposed  by 
some  ignorant  persons  to  be  the  marks  of  blooming  health, 
where,  in  fact,  they  are  the  tokens  of  incipient  consumption. 
The  increased  appetite  may  be  regarded  as  the  symptom  of 
returning  strength,  when  in  reality,  it  may  be  only  the  har- 
binger of  dissolution ;  so  in  religion  also,  there  are  delusive 
signs  of  spiritual  health  and  vigour.  Increased  ability  and 
disposition  to  talk  of  religion  in  the  way  of  explaining  and 
defending  its  doctrines,  may  be  mistaken  for  an  increased  in- 
terest and  influence  of  it  in  the  heart,  whereas  it  may  be 
nothing  but  the  working  of  pride,  or  an  efliision  of  vanity. 
Zeal  for  some  peculiar  notions  or  forms,  may  be  supposed 
to  be  pure  concern  for  God's  glory,  though  all  the  while  it 
may  be  the  most  rancorous  party  spirit.  Liberality  in  giving, 
may  be  self-righteousness  or  ostentation ;  undeviating  for- 
mality may  be  miscounted  ardent  devotion ;  enthusiatic  at- 
tachment to  some  novel  opinion,  may  be  erroneously  sup-' 
posed  to  be  spirituality  of  mind.  These  are  but  a  few  spe- 
cimens of  the  errors  into  which  men  fall,  in  judging  of  relir 
gious  prosperity  ;  and  they  tend  to  show  the  vast  importance 
of  our  having  a  scriptural  knowledge  of  the  correct  tests  of 
personal  godliness. 

In  all  these  ways  may  professors  be  kept  in  ignorance  of 
the  state  of  their  souls,  and  be  in  a  declining  condition, 
without  being  sufficiently  aware  of  their  alarming  situation, 

I  now  go  on  to  consider  the  case  of  the  backslider  in 
CONDUCT.  I  mean  the  professor,  who  has  yielded  to  the 
power  of  temptation,  and  fallen  into  actual  sin.  The  scrip- 
tures furnish  us  with  melanqholy  instances  of  this  in  the  hi§-. 


280  THE     BACKSLIDING 

tory  of  Noah,  Lot,  David,  Jonah,  and  Peter  ;  while  our 
knowledge  of  the  church  of  Christ  in  our  own  days,  adds  to 
the  number.  Some  have  fallen  into  intemperance,  others 
into  impurity ;  others  into  fraud ;  and  others  into  all  the 
varieties  of  human  misconduct.  In  some  cases  there  have 
been  gross  departures  from  the  rule  of  Christian  morals, 
without  its  being  suspected,  and  the  backslider  has  pursued 
his  guilty  course,  without  its  being  known  to  any  one  but 
God  and  his  conscience.  Generally,  however,  the  awful 
tact,  sooner  or  later  becomes  notorious,  and  is  matter  of 
public  scandal.  Persons  of  all  ages  ;  of  both  sexes  ;  of  the 
various  grades  of  society  ;  and  of  the  different  sections  of  the 
church,  have  been  guilty  of  the  sin  of  backsliding.  That 
such  things  should  occur,  however  it  may  be  lamented,  can- 
not be  matter  of  surprise,  when  we  consider  the  prevalence 
of  temptation,  the  constitution  of  human  nature,  and  the  im- 
perfection, and  occasional  unwatchfulness  of  the  best  of  men. 
To  such  as  are  in  this  melancholy  and  awful  condition,  I 
now  make  my  appeal. 

Is  it  necessary  to  represent  to  you  the  sinfulness  of  your 
conduct  1  But  who  shall  describe  its  enormity  1  What 
pencil  can  delineate  in  shades  dark  enough,  the  aggravated 
nature  of  your  crime  ? — Against  what  light,  what  mercy, 
what  professions,  what  vows,  what  privileges,  have  you  sin- 
ned ?  Your  transgressions  include  the  blackest  treason, 
united  with  the  vilest  ingratitude.  But  I  will  suppose  that 
you  are  already  sensible  of  this.  Permit  me  then,  to  ask 
you,  are  you  happy  ?  Impossible,  unless  your  heart  is  hard- 
ened, and  your  conscience  is  seared  as  with  a  hot  iron.  No, 
the  streams  of  religious  comfort  are  dried  up ;  the  fountain 
of  life  is  at  a  distance,  and  nothing  but  a  cup  of  wormwood 
is  its  substitute.  Faith  is  suppressed,  love  quenched,  hope 
clouded,  joy  fled,  prayer  restrained,  and  every  spiritual  delight 
vanished.   Guilt,  shame,  darknqss,  and  defilement,  have  taken 


PROFESSOR*  281 

possession  of  the  soul.     In  what  agony  of  spirit  have  you 
sometimes  repeated  those  verses  : 

Where  is  the  blessedness  I  knew, 

When  first  I  saw  the  Lord  ; 
Where  is  the  soul  refreshing  view, 

Of  Jesus  and  his  word  ? 

What  peaceful  hours  I  once  enjoyed, 

How  sweet  their  memory  still ; 
But  they  have  left  an  aching  void, 

The  world  can  never  fill. 

Is  not  your  experience  a  Hving  comment  on  those  words, 
"  Thine  own  wickedness  shall  correct  thee,  and  thy  back- 
slidings  shall  reprove  thee ;  know,  therefore,  and  see,  that  it  is 
an  evil  thing  and  bitter  that  thou  hast  forsaken  the  Lord  thy 
God." 

It  is,  or  it  ought  to  be,  no  small  addition  to  the  misery  of  a 
backsliding  state,  that  it  stops  your  usefulness.  In  your  holier 
and  better  days  you  did  good;  but  what  good  can  you  do 
now  %  Why,  even  the  declining  professor,  who  still  keeps  up 
his  place  in  the  church,  and  among  his  fellows,  has  ceased  to 
be  what  he  was.  His  prayers  in  public  have  lost  their  unc- 
tion, his  conversation  in  private  its  savour ;  the  sick  are  not 
visited ;  the  poor  not  relieved ;  the  young  not  counselled ; 
the  sinner  not  warned,  as  they  once  were.  His  energies  are 
paralized,  his  influence  gone.  He  has  begun  to  withhold  his 
property,  his  time,  his  labour,  from  the  cause  of  God,  His 
family,  his  friends,  all  see,  feel,  and  lament  the  alteration. 
O,  how  changed  from  that  once  useful  member  of  the  church 
of  Christ,  which  he  then  was.  And  if  this  be  the  case  with 
him,  how  much  more  of  you,  whose  misconduct  has  in  effect 
separated  you  from  all  those  scenes  of  usefulness,  which  he 
in  some  measure  still  frequents.  You  not  only  do  no  good, 
but  much  harm.  You  are  not  privileged  to  be  even  neutral. 
24* 


2S2  THE    BACKSLIDING 

You  diffuse  around  you  the  savour  of  death.  If  a  parent, 
you  prejudice  the  minds  of  your  children  against  rehgion, 
and  may  Hve  to  see  your  sins  acted  over  again  in  their  con- 
duct, as  David  did  his,  in  the  actions  of  Ammon  and  Absa- 
lom. You  harden  sinners ;  discourage  inquirers ;  give 
strength  to  the  arguments  of  the  infidel ;  point  to  the  jests  of 
the  scoffer,  and  impudence  to  the  brow  of  the  profane. 

But  consider  the  imminent  danger  you  are  in  of  falling  into 
future  temptations,  of  sinking  deeper  into  the  mire  of  sin,  and 
departing  farther  and  farther  from  God.  You  cannot  stop 
where  you  are,  but  must  come  back  in  the  character  of  a 
penitent,  or  go  on  to  that  of  an  apostate.  You  are  in  dan- 
ger of  eternal  damnation.  "  The  object  at  which  sin  aims, 
whether  in  believers  or  unbelievers,  is  death,  eternal  death, 
and  to  this  it  has  a  natural  and  direct  tendency.  And  if  it 
does  not  come  in  all  cases  to  this  issue,  it  is  not  because  of  its 
being  different  as  to  its  nature  or  tendency  in  some  persons, 
to  what  it  is  in  others,  but  because  a  timely  stop  is  put  to  its 
operations.  Only  let  it  go  on  without  repentance  till  it  has 
finished  its  work,  and  eternal  death  will  be  the  issue.  What- 
ever we  are,  so  long  as  sin  lies  unlamented  upon  the  con- 
science, we  can  have  no  scriptural  foundation  to  conclude 
that  we  are  Christians.  No  real  Christian,  it  is  true,  will 
prove  an  apostate  ;  yet,  while  we  are  under  the  influence  of 
sin,  we  are  moving  in  the  direction  which  leads  to  apostacy. 
If  we  are  contented  with  a  relapsed  state  of  mind,  what 
ground  have  we  to  conclude  that  it  is  not  our  element,  or 
that  we  have  ever  been  the  subjects  of  true  religion?"* 

I  now  suggest  one  or  two  cautions,  and  some  directions, 
which  are  applicable  to  your  case. 

Do  not  attempt  while  the  sinful  practice  is  continued, 
to  gain  any  comfort  of  mind  hy  the  supposition  thai  you  are 
a  true  Christian  still,  and  shall  one  day  be  restored  to  God 

*  Andrew  Fuller's  Works,  vol.  iv.  p.  460. 


PROFESSOR.  283 

hy  penitence  and  faith.  Do  not  attempt  to  establish  in  re- 
ference to  your  own  case,  the  distinction  between  the  back- 
shding  of  a  child  of  God,  and  that  of  a  hypocrite.  There  is 
a  difference,  I  know,  both  as  to  causes  and  results,  but  you 
cannot  discern  it  in  yourself,  nor  can  others  discern  it  in  you, 
as  long  as  you  are  living  in  sin.  There  is  no  view  of  God's 
word,  nor  any  recollection  of  your  own  experience,  that 
should  have  the  smallest  influence  to  comfort  you  in  sin. 
There  is  more  in  that  one  sin  which  you  refuse  to  repent  of 
and  forsake,  to  make  it  probable  so  far  as  we  can  judge,  that 
you  will  draw  back  to  perdition,  than  there  is  in  all  your 
supposed  conversion,  and  in  all  the  doctrines  of  grace  to  make 
it  probable  that  you  will  be  brought  to  heaven.  To  take 
any  comfort  in  the  idea  of  future  repentance,  while  sin  is  for 
the  present  committed  and  enjoyed,  is  the  most  unscriptural, 
irrational,  and  shocking  of  all  delusions. 

Do  not  allow  yourselves  to  believe  that  you  have  repented^ 
except  upon  good  grounds.  Imagine  not  that  you  are  peni- 
tent, because  you  grieve  over  the  sin  and  condemn  it,  if  you 
have  not  forsaken  it.  You  may  shed  floods  of  tears,  and 
give  up  the  act  to  the  severest  condemnation,  without  a  word 
of  justification  or  palliation — but  if  it  is  not  relinquished,  you 
are  a  backslider  still,  and  such  you  must  remain  till  you  have 
given  up  the  evil  thing.  If,  on  the  other  hand,  you  have 
given  up  the  sin,  but  still  continue  to  justify  or  to  palliate  it, 
you  are  far  off"  from  penitence.  Nor  is  it  enough  to  have  a 
partial  and  transient  amendment,  produced  rather  by  some 
temporary  cause,  such  as  a  sermon,  or  an  alarming  event, 
rather  than  by  a  renewed  exercise  of  penitence  and  faith. 
Equally  inadequate  is  that  amendment  which  is  the  result 
not  of  deep  humiliation  before  God,  but  of  mere  selfish  and 
prudential  considerations.  And  be  assured,  that  you  have 
not  yet  been  brought  to  the  necessary  compunction  and  re- 
formation, if  you  love  to  talk  or  think  of  the  sin  you  have 


284  THE    BACKSLIDING 

committed.  Repentance  blushes  even  to  think,  much  more 
to  speak  of  our  transgressions.  It  is  a  silent  retiring  grace. 
And  it  is  moreover  characterized  by  the  most  exquisite  sen- 
sibility in  dreading  and  avoiding  every  thing  that  in  the  re- 
molest  degree  tends  to,  or  tempts  to  the  repetition  of  the  sin, 
so  that  if  we  put  ourselves  in  the  way  of  sinning  again,  we 
are  still  in  a  backsliding  state. 

Backsliders,  be  not  deceived  then.  And  do  not,  oh  !  do 
not  remain  as  you  are.  In  seeking  restoration,  take  care  to 
use  the  right  means.  Mistake  not  the  way  back  to  God. 
Add  not  another  error  to  those  into  which  you  have  already 
fallen.     The  following  directions  may  be  of  service  to  you. 

There  must  he  a  sincere  desire  to  return.  In  whatever 
way  we  may  have  departed  from  God,  there  must  be  a  sin- 
cere desire  to  come  back  to  him  again.  Without  this  all  di- 
rections will  be  in  vain,  and  all  means  without  effect.  And 
do  you  not  desire  it  ?  Is  backsliding  pleasant  1  Are  you  as 
happy  as  when  living  near  to  God,  and  enjoying  the  testi- 
mony of  your  conscience  1  To  quicken  your  desires  and 
make  you  long  more  earnestly  for  restoration  to  the  enjoy- 
ment of  the  divine  favour,  it  may  be  well  to  listen  to  the  ad- 
monition given  by  our  Lord  to  the  church  of  Ephesus.  ''Re- 
member from  whence  thou  art  fallen.''^  Tiiis  was  not  said  in 
the  way  of  taunt ;  then  it  had  been  severely  just,  but  in  the 
way  of  friendly  counsel.  Think,  backsliding  Christian,  what 
thou  once  wast,  and  ask,  "Is  it  better  with  me  now,  than  it 
was  then?" 

Think  of  thy  holiness  and  happiness  in  those  days  of  thy 
first  and  fervent  love ;  think  how  sweet,  yea  sweeter  than 
the  honey-comb,  were  those  precious  truths,  for  which  you 
have  lately  had  no  relish  ;  how  delightful  were  those  means 
of  grace  in  which  you  now  take  no  pleasure  :  how  joyfully 
you  resorted  to  the  house  of  God,  welcomed  the  Sabbath,  and 
joined  in  the  communion  of  saints  at  the  table  of  the  Lord  : 


PROFESSOR.  285 

with  what  confidence  you  drew  near  to  God,  while  your 
conscience  testified  in  your  favour  and  took  away  every 
dread  of  the  Most  High :  you  had  the  joy  of  faith,  the  com- 
fort of  love,  the  patience  of  hope,  and  a  humble  conscious- 
ness of  purity — but  this  is  all  gone — and  O,  how  changed  ! 
how  fallen!  Look  up  to  those  delectable  mountains,  from 
the  sunny  tops,  and  verdant  slopes,  and  beautiful  prospects 
of  which  you  have  descended  into  the  gloomy  and  sterile 
wilderness  in  which  your  spirit  now  roams  like  the  dispos- 
sessed demoniac  in  the  Gospel,  seeking  rest  and  finding  none. 
Return,  return  to  God.  Let  a  sense  of  duty  draw  you,  and 
a  sense  of  misery  drive  you  back  to  him  from  whom  you 
have  departed. 

2.  You  must  at  once  abandon,  ajid  with  abhorrence  too, 
the  sin  by  lohich  you  have  departed  from  God.  You  must 
instantly  and  without  reluctance  forsake  your  evil  ways. 
You  must  say  with  the  poet, — 

The  dearest  idol  I  have  known, 

Whate'er  that  idol  be, 
Help  me  to  tear  it  from  thy  throne, 

And  worship  only  thee. 

"  Let  the  wicked  forsake  his  way  and  the  unrighteous  man 
his  thoughts,  and  let  him  return  unto  the  Lord,  and  he  will 
have  mercy  upon  him,  and  to  our  God,  for  he  will  abundantly 
pardon."  This  is  the  direction  for  the  sinner,  and  the  same 
applies  to  the  backslider.  The  hand  of  faith  when  it  opens 
to  lay  hold  of  Christ,  drops  the  sin  it  had  grasped  before. 
You  must  part  with  your  sin  or  Christ. 

3.  It  may  be  well  to  consider  in  what  way  you  have 
fallen,  that  your  repentance  may  have  a  special  reference 
to  your  trangressions,  and  that  your  recovery  may  be  in  the 
way  and  to  the  point  of  your  departure.  Was  it  by  a  sudden 
temptation  plunging  you  into  sin,  or  by  the  long  accumula- 


286  THE    BACKSLIDING 

tion  of  little  sins,  that  you  were  prepared  for  the  greater  fall  ? 
Was  it  by  pride  and  prosperity,  or  by  rashness  and  impru- 
dence? Was  it  by  neglect  of  private  prayer,  or  of  the 
Scriptures  1  An  exannination  of  this  point  is  of  considerable 
importance  in  various  ways. 

4.  You  must  closely  consider  and  rightly  understand  the 
evil  nature  of  your  backslidings,  as  sins  committed  after 
your  conversion  to  God.  As  our  first  return  to  God  begins 
with  conviction,  so  must  every  other  return.  Such  sins  as 
yours  have  been  committed  in  violation  of  the  most  solemn 
vows  and  engagements  ;  without  any  provocation  on  the  part 
of  God  ;  and  against  the  greatest  and  frequently  repeated 
mercies ;  they  are  characterized  by  singular  perils  in  refer- 
ence to  ourselves,  and  peculiar  danger  as  regards  the  well- 
being  of  others.  But  all  this  is  nothing,  if  your  hearts  are 
not  duly  impressed  with  these  things.  The  clearer  your 
perceptions  are  of  the  enormity  of  your  conduct,  the  more 
earnestly  you  will  covet  the  renewed  expressions  of  divine 
forgiveness,  and  the  returning  sense  of  pardoning  mercy. 

5.  Consider  God's  infinite  willingness  to  receive  and  par- 
don the  penitent  and  returning  backslider.  When  once  the 
erring  Christian  is  brought  to  a  due  and  deep  sense  of  his 
sins,  how  pungent  is  his  grief,  how  oppressive  the  weight  of 
his  guilt.  He  is  in  danger  of  sinking  into  the  depths  of  despon- 
dency, and  viewing  himself  as  an  outcast  from  both  God  and 
his  people.  His  sins  in  all  their  aggravations  appear  to  his  dis- 
tracted mind.  Satan  accuses,  conscience  stings.  Every  look 
of  every  Christian  seems  to  reproach  him.  And  what  is  worse, 
God  seems  to  frown,  and  has,  to  his  perturbed  imagination,  ap- 
peared to  cover  his  throne  with  a  cloud  from  which  thunders 
roll,  and  lightnings  flash,  and  awful  forms  of  justice  come  forth. 
No,  thou  art  mistaken,  trembling  penitent,  the  cloud,  and  the 
thunder,  and  the  lightnings,  and  the  awful  forms  of  justice  exist 
only  in  thy  imagination.     God  has  scattered  over  the  whole 


PROFESSOR.  287 

page  of  revelation,  invitations,  encouragements,  and  promises 
to  draw  thee  back  to  himself  From  the  hour  of  thy  depar- 
ture he  has  never  ceased  to  look  after  thee,  and  even  to  follow 
thee,  with  messages  of  wounded  love,  and  inviting  mercy. 
Hearken  to  a  few  of  them.  "O  Israel,  return  unto  the  Lord, 
thy  God  ;  for  thou  hast  fallen  by  thine  iniquity.  Take  with 
you  words,  and  turn  unto  the  Lord ;  say  unto  him,  take  away 
all  iniquity,  and  receive  us  graciously.  I  will  heal  their 
backsliding,  I  will  love  them  freely  ;  for  mine  anger  is  turned 
away  from  him." — Hos.  xiv.  Can  you  need  encouragement 
after  this  ?  Will  not  this  cheer  you,  and  be  felt  as  a  sufficient 
warrant  to  return  to  God,  and  hope  for  mercy.  If  not,  listen 
to  the  following  pathetic  language,  "  Surely  I  have  heard 
Ephraim  bemoaning  himself  thus,  '  Thou  hast  chastised  me, 
and  I  was  chastised  as  a  bullock  unaccustomed  to  the  yoke ; 
turn  thou  me,  and  I  shall  be  turned,  for  thou  art  the  Lord  my 
God.'  Is  Ephraim  my  dear  son?  Is  he  a  pleasant  child  ? 
For  since  I  spake  against  him  I  do  earnestly  remember  him 
still ;  therefore  my  bowels  are  troubled  for  him ;  I  will  surely 
have  mercy  upon  him,  saith  the  Lord." — Jer.  xxxi.  18 — 20. 
What  unbelief  or  despondence  can  stand  out  against  this? 

6.  But  perhaps  you  want  still  more  particular  directions. 
Your  case  is  difficult,  your  situation  one  of  danger  and  ur- 
gency. Embrace  every  oppGrtunity  of  retirement  for  read- 
ing the  scriptures,  especially  those  parts  which  are  suited  to 
your  case.  Turn  to  such  portions  of  Holy  Writ  as  Jere- 
miah, II.,  xxxi. — HosEA,  xiv. — Micah,  vii. — Psalms,  xxv, 
xxxii,  xxxviii,  lI. — the  parable  of  the  prodigal  son,  and  other 
portions,  which  set  forth  at  once  the  spirit  of  penitence,  and 
the  mercy  of  God.  Be  also  much  in  prayer.  Solemn  ap- 
proaches to  God  are  eminently  calculated  to  impress  the 
mind  with  a  sense  of  sin,  to  inspire  us  with  abhorrence  on 
account  of  it,  and  at  the  same  time  to  encourage  our  faith  in 
God's  pardoning  mercy,  and  our  dependance  on  his  restoring 


THE     BACKSLIDING 

grace.  There  must  he  minute  and  unreserved  confession  of 
sin,  an  utter  renunciation  of  all  self-defence,  excuses  and  pal- 
liations ;  a  disposition  to  lay  the  hand  upon  the  mouth,  and 
united  with  this  a  spirit  of  self-condemnation.  We  must  ad- 
mit all  the  aggravations  of  our  sin,  and  look  upon  it,  just  as 
we  may  suppose  God  does.  You  shall  praise  God  that  he 
has  borne  so  long  with  your  misconduct,  and  be  especially 
grateful  that  he  did  not  cut  you  off  in  your  sins,  nor  allow 
you  to  go  on  still  sinning,  and  acting  out  your  transgressions 
to  the  full  extent  of  their  nature  and  tendency.  Set  apart 
special  seasons  of  devotion  to  humble  yourselves  before  God, 
by  fasting  and  prayer.  Extraordinary  cases  require  the 
use  of  extraordinary  means.  "  A  day,"  says  Mr.  Fuller, 
*'  devoted  to  God  in  humiliation,  fasting  and  prayer,  occasion- 
ally occupied  with  reading  suitable  parts  of  the  scriptures, 
may  by  the  blessing  of  the  Holy  Spirit,  contribute  more  to 
the  subduing  of  sin,  and  the  recovery  of  a  right  mind,  than 
years  spent  in  a  sort  of  half-hearted  exercises."  Be  neither 
surprised,  mortified,  nor  offended,  if  for  aivhile,  your  fellow 
Christians  who  are  acquainted  with  your  lapses,  should  look 
shy  upon  you,  and  seem  incredulous  as  to  the  sincerity  of 
your  repentance.  "  Wherefore  should  a  man  complain,  a 
living  man  for  the  punishment  of  his  sins.  I  will  bear  the  in- 
dignation of  the  Lord,  because  I  have  sinned  against  him." 
Let  the  spirit  of  these  passages  be  in  you,  and  consider  what- 
ever you  may  be  called  to  endure  as  light  compared  with 
what  you  have  deserved. — In  all  your  approaches  to  the 
Saviour,  let  it  be  under  the  character  in  which  you  first 
applied  to  him  for  mercy,  that  of  a  sinner.  "  If  you  at- 
tempt to  approach  the  throne  of  grace  as  a  good  man,  who 
has  backslidden  from  God,  you  may  find  it  impossible  to  sup- 
port that  character.  The  reality  of  your  conversion  may  be 
doubtful,  not  only  in  your  apprehension,  but  in  itself  Your 
approach,  therefore,  must  not  be  as  one  that  is  washed,  and 


PROFESSOR.  289 

needetk  not,  save  to  wash  his  feet ;   but  as  one  who  is  defiled 
throughout,  ichosc  hands  and  head,  and  every  part  needs  to 
be  cleansed.    Do  not  employ  yourself  in  raking  over  the  rub- 
bish of  your  past  life  in  search  of  evidence  that  you  are  a 
Christian.     You  will  not  be  able  in  your  present  state  of 
mind,  to  decide  that  question  ;   nor  would  it  be  of  any  service 
to  you  if  you  could  decide  it.     One  thing  is  certain ;  you  are 
a  sinner,  a  poor,  miserable,  and  perishing  sinner  ;  the  door  of 
mercy  is  open  ;  and  you  are  welcome  to  enter  in.     Let  your 
past  character  be  what  it  may,  and  let  your  conversion  be 
ever  so  doubtful,  if  you  can  from  this  time  relinquish  all  for 
Christ,  eternal  life  is  before  you." — Fuller.     In  your  ap- 
proaches to   God  as  a  sinner,  feel  as  much  your  need  of 
Christ  as  you  ever  did:    you  can  go  in  no  other  character 
than  a  sinner,  and  by  no  other  way  than  Christ.     God  meets 
his  returning  children,  just  where  he  meets  his  repenting 
enemies,  at  the  cross  ;    and  nothing  is  so  eminently  adapted 
to  open  all  the  springs  of  godly  sorrow,  as  a  believing  con- 
templation of  the  death  of  Christ.     There  must  be  a  simple 
dependance  upon  the  Spirit  of  God  for  our  restoration.     We 
can  of  our  own  accord  depart  from  God,  but  it  requires  the 
omnipotence  of  his  grace  to  bring  us  back. —  You  must  he 
satisfied  with  nothing  short  of  a  complete  recovery  ;   which 
includes  two  things,  a  sweet  and  comfortable  sense  of  par- 
don :   such  a  faith  in  God's  promise  of  mercy,  such  a  full  re- 
liance on  the  blood  of  Christ,  as  takes  away  all  tormenting 
sense  of  sin  and  dread  of  God,  and  restores  the  soul  to  peace ; 
and  together  with  this,  recovery  includes  such  a  victory  over 
your  corruptions,  as  that  they  shall  lie  wounded  to  death  be- 
fore you.     And  with   all  this  must  be  united  a   holy  and 
trembling  jealousy  over  yourself  a  spirit  of  deep  humility, 
and  abasing  consciousness  of  weakness,  a  feeling  of  depend- 
ance, and  a  purpose  of  watchfulness  for  the  future. 
25 


290  THE    INFLUENCE    OF 


CHAPTER    XVIII 


ON  THE  NECESSITY  OF  THE  HOLY  SPIRIt's 
INFLUENCE  TO  SUSTAIN  THE  CHRISTIAN 
PROFESSION. 

The  duties  of  the  Christian  profession  are  so  numerous,  so 
arduous,  and  so  much  beyond  resources  which  we  have  in 
ourselves,  that  this  volume  would  be  incomplete  in  a  very  im- 
portant and  essential  point,  if  it  contained  no  distinct  and  ex- 
plicit reference  to  the  assistance  necessary  to  their  right  per- 
formance. I  devote  this  chapter,  therefore,  to  a  considera- 
tion of  the  work  of  the  Holy  Spirit,  as  the  source  of  the 
believer's  strength.  There  is  a  passage  of  scripture  on  this 
subject,  so  fraught  with  instruction,  that  it  may  be  well  made 
the  basis  of  what  I  have  now  to  advance,  ''  If  we  live  in  the 
Spirit,  let  us  also  walk  in  the  Spirit." — Gal.  v.  22.  The 
premises  in  this  text,  contain  a  striking  and  beautiful  descrip- 
tion of  the  nature  of  true  piety  ;  "  it  is  living  in  the  Spirit :  " 
and  its  conclusion,  an  equally  beautiful  description  of  its  visi- 
ble development  and  gradual  progress,  which  is  said  to  be 
walking  in  the  Spirit.  These  are  inseparable  from  each 
other :  there  can  be  no  spiritual  walking  without  life,  and 
where  there  is  life,  there  will  be  walking. 

The  unconverted  sinner  is  in  a  state  of  moral  death :  "  he 
is  dead  in  trespasses  and  sins."  He  has  animal,  intellectual, 
and  social  existence,  but  as  to  divine  and  heavenly  things, 
he  is  as  dead  to  these  matters  as  a  corpse  is  to  surrounding 


THE     HOLY    SPIRIT.  291 

material  objects;  he  has  no  spiritual  perception,  no  holy 
sensibilities,  no  pious  sympathies,  no  religious  activity ;  he  is 
destitute  of  all  moral  vitality.  Regeneration  is  the  transition 
of  the  sinner  from  this  state  into  one  which  is  its  very  op- 
posite ;  it  is  the  impartation  and  commencement  of  a  new 
spiritual  existence.  It  adds  no  new  natural  faculties,  but 
only  gives  a  right  bias  and  direction  to  those  which,  as 
rational  creatures,  we  already  possess. 

There  are  two  descriptions  which  the  scripture  has  given 
us  of  this  new  and  holy  state  or  condition,  into  which  divine 
grace  brings  us.  The  first  is  in  our  Lord's  words,  •'  That 
which  is  horn  of  the  Spirit  is  Spirit." — John,  iii.  6.  Is 
Spirit.  This  does  not  mean  man's  intelligent  nature,  i.  e.  his 
understanding,  or  reasoning  faculty ;  nor  his  soul,  i.  e.  his 
animal  nature — these  he  has  already — but  it  signifies  a  new 
moral  nature,  a  spirit  which  enters  into  a  man's  spirit;  a 
spirit  put  into  himself  It  is  not  a  thing  which  lies  upon  the 
surface  of  a  man,  which  consists  in  mere  forms,  ceremonies, 
or  talk  ;  but  which  enters  into  him,  and  seats  and  centres  it- 
self in  his  mind,  and  takes  possession  of  his  inmost  self,  as  the 
soul  of  his  very  soul.  Religion  is  Spirit  :  a  something  pro- 
duced by  the  Divine  Infinite  Spirit,  and  of  the  nature  and 
likeness  of  its  Parent,  by  whom  it  is  begotten.  It  is  a  thing, 
as  to  its  essence  and  true  existence,  invisible  as  the  soul  in 
which  it  dwells,  but  like  that,  animating  a  body  with  which 
it  is  united.  When  the  prophet  would  speak  diminishingly 
and  with  contempt  of  the  Egyptian  power,  he  says,  "  Their 
horses  are  flesh  and  not  spirit."  Religion,  on  the  contrary, 
is  not  flesh,  but  spirit,  as  if  there  were  scarcely  any  thing 
else  that  so  well  deserved  the  term,  and  all  besides  this  new, 
holy,  heavenly,  divine  nature,  were  too  nearly  allied  to 
matter  to  be  called  spirit.  The  other  term  by  which  religion 
is  described  is  allied  to  this ;  it  is  life.  How  mysterious, 
how  precious  a  thing  is  life  !     Nothing,  in  a  general  way,  ijSf 


292  THE     INFLUENCE     OF 

better  understood,  yet  nothing,  upon  the  attempt  to  analyze 
it,  more  speedily,  or  completely,  evades  the  power  of  scru- 
tiny. What  philosopher  shall  strip  this  little  monosyllable 
LIFE,  of  all  the  mystery  that  hangs  around  it,  and  lay  bare  to 
our  perception  the  principle  of  life  ?  Religion  is  life  ;  not 
animal,  intellectual,  or  social,  but  spiritual.  In  looking  into 
nature,  we  find  a  graduated  scale  of  animated  beings ;  the 
most  insignificant  vegetable  is  above  the  greatest  mass  of 
inanimate  matter ;  the  weed  of  the  wilderness,  for  instance, 
is  superior  to  the  rock  of  Gibraltar,  because  the  former  has 
the  principle  of  life.  The  least  insect  that  crawls,  is  above 
the  noblest  vegetable  production,  the  cedar  of  Lebanon,  or 
the  oak  of  the  forest,  because  it  has  a  higher  kind  of  life,  a 
principle  of  volition  and  locomotion.  The  child  of  a  year  or 
two  old  is,  in  dignity,  above  the  noblest  objects  of  inanimate 
nature,  above  the  sun  in  all  his  glory ;  above  the  ocean  or 
the  forest;  above  the  lion,  notwithstanding  his  strength;  the 
elephant,  with  his  sagacity ;  or  the  leviathan,  with  his  bulk ; 
for  that  child  has  a  rational  mind,  and  is  the  subject,  not 
only  of  intelligence,  but  of  conscience  and  moral  emotion. 
But  a  Christian  has  a  principle  of  vitality  in  him,  which  is 
far  above  every  other  kind  of  life ;  the  indwelling  of  the 
Sfdrit  of  God  in  his  soul  produces  that  which  is  the  perfec- 
tion of  life  itself;  the  climax  of  vitality ;  the  top  and  flower 
of  animated  nature  :  so  that  the  regenerated  peasant  is,  in  the 
eye  of  God,  a  being  far  more  like  himself,  far  more  nearly 
allied  to  the  Infinite,  the  Parent  Spirit,  than  the  greatest  un- 
converted philosopher  in  the  world.  This  divine  life  consists 
of  that  illumination  of  the  judgment,  by  which  not  only  the  the- 
oretic meaning,  but  the  moral  glory  of  spiritual  things  is  per- 
ceived ;  together  with  that  love  to  them  in  the  heart,  which 
is  drawn  forth  in  all  the  exercises  of  a  course  of  righteous-* 
jiess.     God  is  light.     God  is  love.    Or  uniting  both  together, 


THE    HOLY    SPIRIT.  293 

God  is  holy  love.  So  is  the  renewed  mind ;  and  this  is 
religion,  this  is  life. 

But  it  is  said,  we  live  in  the  Spirit.  Not  simply  bi/,  but 
with  a  still  greater  intensity  and  emphasis  of  meaning,  in  the 
Spirit;  importing  that  the  Holy  Ghost  is  not  only  the  effi- 
cient cause  and  author  of  our  spiritual  life,  but  that  he  is  the 
sustainer  of  it;  "as  if,"  says  Mr.  Howe,  "the  soul  had  its 
very  situs,  or  situation,  in  a  region  of  life,  which  the  Spirit 
creates  for  it  by  his  vital,  abiding  presence."  Just  as  the 
soul  is  present  with  the  body,  diffusing  its  vivifying  influence 
throughout  all  its  parts,  warming  all,  sustaining  all,  moving 
all,  directing  all,  "till  the  body  may,  in  one  sense,  be  truly 
said  to  be  in  the  soul,  rather  than  the  soul  in  the  body ;  so  is 
the  Holy  Ghost  in  the  New  Creature,  which  he  has  formed 
in  the  believer,  imparting  life  to  it,  clothing  it  as  it  were  with 
life,  filling  it  with  life,  and  is  all  in  all  of  life  to  it." 

The  Christian  partakes  of  this  life  in  the  Spirit,  by  virtue 
of  his  union  to  Christ  by  faith.  There  can  be  no  communi- 
cation of  life  apart  from  Christ.  He  is  the  head,  and  his 
people  are  the  body  :  He  the  tree,  and  they  are  the  branch- 
es— all  the  fulness  of  the  Spirit  is  in  him,  and  comes  from  him 
to  his  people.  "  God  hath  given  to  us  eternal  life,  and  this 
life  is  in  his  Son,  and  he  that  hath  the  Son  hath  life."  As 
no  branch  that  is  not  united  to  the  tree,  and  as  no  limb  that 
is  not  united  to  the  head,  can  have  life,  or  retain  it ;  so  neither 
can  there  be  any  spiritual  life  in  the  soul  without  union  to 
Christ.  Hence  his  admonition  to  his  disciples,  "  abide  in  me 
and  I  in  you.  As  the  branch  cannot  bear  fruit  of  itself,  ex- 
cept it  abide  in  the  vine,  no  more  can  ye,  except  ye  abide  in 
me.  I  am  the  vine,  ye  are  the  branches ;  he  that  abideth  in 
me,  and  I  in  him,  the  same  bringeth  forth  much  fruit ;  for 
without  (or  apart  from)  me,  ye  can  do  nothing." — John,  xv. 
4,  5.  Hence  also  that  striking  language  of  the  apostle, 
"  Ye  are  dead,  and  your  life  is  hid  with  Christ  in  God." 

25* 


294  THE    INFLUENCE    OF 

Hidden  as  to  its  spring,  which  is  in  God :  a  stream  fed  by  a 
spring,  which  rises  up  in  the  depths  of  the  divine  nature. 

It  is  exceedingly  important  that  professors  should  well  un- 
derstand, and  often  and  seriously  meditate  on  this  subject, 
that  they  may  know  from  what  source  to  draw  their  supplies 
for  the  Christian  warfare,  and  be  led  to  something  more,  for 
keeping  up  the  power  of  godliness  in  the  soul,  than  maintain- 
ing a  roiind  of  bodily  exercises.  There  must  be  a  continued 
exercise  of  faith  in  our  Lord  Jesus,  as  the  source  of  all 
spiritual  life,  a  pressing,  as  it  were,  still  closer  and  closer  to 
him,  to  receive  out  of  his  fulness,  and  grace  for  grace ;  and, 
at  the  same  time,  a  feeling  of  dependance  upon  the  power  of 
the  Holy  Ghost,  for  all  that  is  necessary  to  a  life  of  pure,  un- 
defiled,  and  consistent  religion. 

The  apostle  calls  upon  those  who  live  in  the  spirit,  to  walk 
in  the  spirit.  There  is  great  force  and  beauty  in  this  ex- 
pression. It  is  as  if  he  had  said,  "  Since  you  profess  to  be 
alive,  arise,  walk,  act.  Prove  that  you  have  received  a 
new  life,  by  a  new  and  corresponding  course  of  action.  Act 
out  your  spiritual  nature,  in  spiritual  conduct ;  and  let  a  holy 
mind  be  seen  forming  and  animating  a  holy  character.  And 
remember,  also,  that  you  must  even  depend  for  the  manifesta- 
tion of  life,  on  the  same  power  that  gave  it.  Walk  in  the 
spirit.^^  This  is  a  just,  forcible,  and  natural  argument.  All 
living  things  act  according  to  their  nature.  Trees  act  out 
their  nature  in  bearing  fruit  according  to  the  law  of  vegeta- 
ble life,  which  is  in  them.  Animals,  whether  wild  or  do- 
mestic, carnivorous  or  granivorous,  act  out  their  nature,  by 
propagating,  and  obtaining  sustenance,  according  to  the 
modification  of  animal  life,  which  is  in  them.  Rational 
creatures  act  out  their  nature  by  thinking  and  willing  ac- 
cording to  the  principle  o^  intellectual  life,  which  is  in  them. 
In  all  these  cases,  there  is  no  dormancy  in  the  principle  of 
vitality ;  it  is  not  inert,  but  active  ;  and  its  activity  is  appro- 


THE     HOLY     SPIRIT.  295 

priate  to  its  nature,  and  regulated  by  its  own  fixed  law.  So 
must  it  be  with  the  Christian ;  he  is  a  species  in  the  world 
of  living  beings,  pecuhar  to  himself.  He  has  a  life,  which, 
viewed  in  all  its  circumstances,  is  unique  in  its  nature  and 
in  the  sphere  in  which  it  is  to  act,  and  he,  therefore,  is  to  act 
out  this  nature;  and  as  he  lives  in  the  spirit,  he  is  also  to  walk 
in  the  spirit. 

I  need  scarcely  say,  that  by  walking,  we  are  to  undei*- 
stand  acting.  Mr.  Howe,  in  his  admirable  sermons  on  this 
passage,  and  to  which  1  refer  the  attention  of  all  who  would 
see  an  important  theological  subject,  profoundly  and  beauti- 
fully treated,  has  an  admirable  illustration  of  this  figure, 
which  is  ingenious,  without  being  far-fetched,  or  overstrained. 
Walking  is  self  motion,  proceeding  from  an  internal  principle 
in  the  thing  that  moves ;  so  is  religion,  not  like  the  mechan- 
ical actions  of  an  automaton,  or  the  carrying  forward  of  a 
corpse— it  is  a  voluntary  motion,  not  the  being  dragged  along 
by  force,  but  a  man's  freely  going  forward;  so  is  religion  a 
matter  of  voluntary  choice — it  is  orderly  motion,  acting  ac- 
cording to  a  prescribed  course  ;  not  a  freakish,  wild,  eccentric 
action ;  so  is  religion  a  procedure  according  to  a  rule,  a 
going  on  in  a  way  laid  down  and  set  before  us — it  is,  to  a 
man  in  health,  ^pleasurable  motion  ;  so  is  religion  a  way  of 
pleasantness,  the  healthful  exercise  of  moral  energies — it  is  a 
continued  motion  ;  so  is  religion  not  a  sudden  and  temporary 
resolve,  but  a  remaining  habit — it  is  a  progressive  motion ; 
not  a  moving  backward  and  forward  in  the  same  place,  but 
going  onward  from  place  to  place;  so  is  religion  a  progress 
in  knowledge,  in  faith,  in  holiness. 

I  shall  now  state  what  those  acts  and  habits  are,  which 
constitute  the  course  of  conduct  thus  denominated. 

1.  It  is  acting  according  to  the  Spirit's  rule,  which  is 
the  word  of  God.  The  scriptures  are  given  by  inspiration 
of  the  Holy  Ghost,  and  are  his  instrument  in  the  great  work 


296  THE     INFLUENCE     OF 

of  regeneration  and  sanctification.  All  the  Spirit's  communi- 
cations are  of  things  promised  in  the  word,  and  with  direct 
reference  to  the  things  revealed  in  the  word.  All  religious 
sentiments,  all  practical  precepts,  all  emotions,  are  to  be  tried 
by  the  word.  This  is  the  standard,  the  test,  the  judge.  It 
is  the  rule  by  which  the  Spirit  works,  and  it  is  the  rule  by 
which  the  subjects  of  the  Spirit's  influence  are  to  act. — 
Dreams,  visions,  impulses,  and  unintelligible  inward  emotions, 
are  not  to  be  regarded,  but  only  the  word  fairly  interpreted. 
We  know  nothing  of  the  mind  of  the  Spirit,  but  as  he  has 
revealed  it  in  the  scriptures ;  and  there  he  has  revealed  it, 
and  we  are  "  to  walk  by  the  same  rule,  to  mind  the  same 
thing."  We  are  not  to  judge  of  our  own  state  by  any  sup- 
posed direct  witness  of  this  Divine  Agent,  but  by  comparing 
his  work  in  us,  with  the  description  of  that  work  in  the  word. 
The  apostle  has  given  us  a  beautiful  metaphorical  represen- 
tation of  this,  where  he  says,  "  Ye  have  obeyed  from  the  heart 
that  form  of  doctrine  which  was  delivered  you ; "  or  as  it 
should  be  rendered,  into  which  ye  were  delivered  as  into  a 
moidd. — Rom.  vi.  17.  The  metaphor  is  taken  from  the  art 
of  casting  metals  ;  the  believer's  heart,  softened  and  melted 
by  the  fire  of  the  Spirit's  influence,  is  cast  into  the  mould  of 
scripture,  so  as  to  come  forth  answering  to  its  type,  line  to 
line,  and  feature  to  feature.  The  character  which  the  Spirit 
forms,  is  according  to  that  which  he  has  delineated  in  the 
word.  A  Christian  is  the  production  of  a  hving,  holy  being, 
by  the  Holy  Ghost,  according  to  the  rule  which  he  has  laid 
down  in  the  Bible. 

2.  Walking  in  the  Spirit  signifies,  our  keeping  up  a  prac- 
tical regard  to  those  objects,  of  which  the  spiritual  excellence 
was  revealed  to  the  mind,  and  for  which  an  appetite  and  relish 
were  imparted  in  regeneration.  New  light  then  broke  in 
upon  the  mind,  things  altogether  unknown  were  discovered 
to  the  soul,  and  others,  only  theoretically  known,  were  seen 


THE     HOLY    SPIRIT.  297 

in  a  new  and  heart-affecting  manner.  This  seems  to  be  the 
very  nature  of  that  discovery  which  the  Holy  Ghost  makes 
to  thts  mind  which  he  condescends  in  infinite  mercy  to  renew 
and  sanctify— 1  mean  a  perception  of  their  moral  excellence 
or  holiness,  accompanied  by  a  taste  or  relish  for  them  on  that 
account.  Holiness  comprehends  all  the  true  moral  excellence 
of  all  intelligent  beings.  It  is  the  excellence,  beauty,  and 
glory  of  the  divine  character,  and  the  sum  of  all  virtue,  in 
men  or  angels.  It  is  holiness  that  constitutes  the  beauty  of 
the  law  and  of  the  gospel,  of  all  divine  ordinances,  and  reli- 
gious institutes.  Holiness  was  the  glory  of  man  at  his  crea- 
tion, which  he  lost  by  the  fall,  which  is  restored  by  regenera- 
tion, and  is  consummated  in  eternal  glory.  The  great  design 
of  the  Spirit's  work  in  regeneration,  is  to  produce  in  man's 
soul,  a  moral  affinity  for  holiness,  a  love  to  holiness,  a  delight 
in  holiness,  and  which  shall  be  continually  called  into  activity 
by  the  presence  of  holy  objects.  Religion,  or  the  divine  life 
in  the  soul,  we  have  already  said  is  holy  love,  and  conse- 
quently walking  in  the  spirit  is  the  acting  of  this  holy  love 
upon  holy  objects.  As  all  life  seems  to  have  natural  and  in- 
stinctive antipathies  to,  and  aversions  from  what  is  injurious 
to  it,  so  the  divine  life  in  the  human  soul,  has  an  antipathy 
and  aversion  to  sin,  which  is  its  poison,  its  antagonist  prin- 
ciple, and  its  deadly  enemy ;  so  that  a  good  man  walking, 
according  to  this  holy  vitality,  is  ever  watching,  praying, 
striving  against  sin.  His  new  nature  recoils  from  it,  and  he 
keeps  up  studiously  this  holy  shuddering  of  heart.  In  all 
life  there  are  certain  movements  towards  its  appropriate  ob- 
jects of  sustenance  and  gratification  ;  vegetables  strike  their 
roots  into  the  soil,  and  open  their  air  and  sap  vessels  to  re- 
ceive the  influence  of  the  atmosphere  and  the  earth  ;  animals 
are  ever  carrying  into  act  their  appropriate  instincts  to  ob- 
tain support,  and  enjoy  all  the  good  of  which  their  nature  is 
capable ;  the  soaring  and  singing  of  the  lark,  the  labour  of 


298  THE     INFLUENCE     OF 

the  bee,  the  spinning  of  the  spider,  the  chasing  of  his  prey  by 
the  lion,  are  all  the  actions  of  the  Hfe  that  is  in  them.  The 
artist  working  at  his  bust  or  his  picture  ;  the  poet  throwing 
off  the  fine  imaginings  of  his  genius ;  the  scholar  analyzing 
language  ;  and  the  philosopher  examining  the  laws  of  crea- 
tion, are  all  the  workings  of  intelligent  existence.  And  what 
are  the  actings  of  spiritual  life  %  The  pushing  onward  of 
the  soul,  through  the  visible  to  the  invisible  world  ;  its  ascen- 
sion from  earth  to  heaven  ;  its  passing  the  boundaries  of  time 
and  sense,  to  roam  amidst  things  unseen  and  eternal ;  the  faith 
of  an  unseen  Saviour  ;  the  love  of  an  unseen  God ;  and  the 
hope  of  an  unseen  heaven. — This  is  walking  in  the  Spirit, 
walking  with  God,  and  visibly  walking  with  him.  Enjoying 
him  as  the  chief  good,  seeking  him  as  the  supreme  end,  and 
obeying  him  as  the  Sovereign  Ruler.  I  know  nothing  in 
which  the  spiritual  life  is  more  distinguished  in  its  actings, 
from  the  merely  rational  one,  than  in  its  tending  towards  God 
in  Christ,  as  by  a  law  of  spiritual  gravitation,  to  its  centre. 
The  apostle  in  one  short  sentence,  has  described  the  whole 
acting  of  this  new  nature ;  "  for  me  to  live  is  christ." 
The  Spirit's  work  in  the  New  Testament,  and  in  the  Old  too, 
is  to  testify  of  Christ,  and  to  glorify  him  ;  and  his  work  in 
the  believer's  heart,  has  the  same  object,  to  lead  him  to  live 
before  the  world,  for  the  honour  of  the  Saviour ;  and  for  this 
purpose,  to  enable  him  to  derive  all  his  supplies  from  the 
fulness  that  is  in  him,  that  Christ  may  be  seen  to  be  all  in 
all  to  him.  This  is  spiritual  walking,  the  soul's  escaping 
from  the  region,  and  rising  above  the  influence,  of  carnal  ob^ 
jects,  and  dwelling  in  a  sphere  of  spiritual  things ;  finding 
these  to  be  its  vital  atmosphere,  its  native  element,  its  beloved 
home. 

3.  To  walk  in  the  Spirit  implies  the  cultivation  and  exer- 
cise of  those  holy  virtues  towards  our  fellow -creatures,  the 
seminal  principles  of  which  were  sown  in  our  heart  at  the 


THE     HOLY     SPIRIT.  299 

time  of  our  conversion.  There  is,  I  believe,  a  prevalent 
mistake  on  this  subject  among  some  good  people,  who  appear 
to  suppose  that  the  only  design  contemplated  and  accom- 
plished in  regeneration  is  to  give  a  right  disposition  of  the 
human  heart  towards  God.  That  this  is  its  principal  object 
is  admitted,  but  it  is  not  its  only  one,  for  it  is  also  designed 
to  give  a  proper  bias  towards  our  fellow-creatures,  which  we 
have  not  till  we  are  changed  by  divine  grace.  When  man 
sinned  he  fell,  not  only  from  God,  but  from  his  fellow-crea- 
tures also.  Love,  which  had  been  created  with  him  and  in 
him,  departed  from  his  soul  and  left  him  under  the  dominion 
of  uncontrolled  selfishness.  The  gracious  change  which 
restores  him  to  God,  restores  him  to  his  fellows.  In  that 
great  renovation,  selfishness  is  dethroned,  and  love  again 
raised  to  be  regent  of  the  soul.  Love,  first  and  supremely 
exercises  itself  towards  God  as  infinitely  the  greatest  and  the 
best  of  beings ;  but  it  does  not,  cannot  stop  there,  for  it  is  a 
principle,  which  from  its  very  nature  must  expand  to  embrace 
the  universe.  It  is  worthy  of  remark,  though  perhaps,  it 
has  not  been  noticed  as  it  ought  to  have  been,  that  in  most 
places  where  the  subject  of  regeneration  occurs  in  Scripture, 
it  is  spoken  of  in  connexion  with  the  exercises  of  a  right 
disposition  towards  our  fellow-creatures  ;  in  proof  of  this 
I  refer  to  the  following  passages — James,  i.  18 — 20.  1  Peter, 
i.  22,  23 ;  xi.  2,  3 ;  1  John,  iv.  8— IL  But  I  need  not  go 
for  evidence  farther  than  the  context  of  the  passage  I  am 
now  considering.  The  apostle  in  varying  his  metaphor  from 
the  actions  of  a  man,  to  the  produce  of  a  tree,  says,  "  The 
fruits  of  the  spirit  are  love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  faith,  (i.  e.  fidelity,)  meekness,  temperance." — 
These  virtues  almost  exclusively  refer  to  our  fellow-crea- 
tures ;  yet  they  are  the  fruits  of  the  Spirit.  It  is  evident  that 
they  are  most  of  them,  only  so  many  varied  operations  and 
exercises  of  the  charity  which  the  apostle  so  beautifully  de- 


300  THE    INFLUENCE    OF 

scribes  in  his  epistle  to  the  Corinthians.  The  cultivation  of 
these  virtues  in  dependance  upon  divine  grace,  and  with  a 
view  to  the  divine  glory,  is  walking  in  the  Spirit ;  and  "  there 
is  one  point  of  view,"  says  Dr.  Dwight,  "  in  which  the  per- 
formance of  these  duties  more  effectually  evinces  the  Chris- 
tian character  and  proves  the  reality  of  our  religion,  than 
most  of  those  which  are  classed  under  the  head  of  piety  ;  it  is 
this: — They  ordinarily  demand  a  greater  exercise  of  self- 
deniaV  Yes,  it  is  far  easier  to  hear  a  sermon,  celebrate 
the  Lord's  Supper,  read  a  chapter,  and  pray,  than  it  is  to  re- 
press the  feeling  of  envy,  extinguish  the  spark  of  resentment 
kindled  by  a  supposed  injury,  and  cast  out  the  spirit  of  malice. 
The  man  who  cherishes  in  his  bosom  the  spirit  of  charity  to 
his  fellow-creatures,  from  a  deep  sense  of  God's  love  to  him 
in  Christ,  and  who  is  enabled  to  make  some  tolerable  profi- 
ciency in  learning  of  Jesus,  who  is  "meek  and  lowly  in 
heart,"  has  more  of  the  living  power  of  the  Holy  Ghost  in 
his  soul,  than  he  who  is  dissolved  in  tears,  or  rapt  in  ecstacy 
under  the  burning,  melting  words  and  tones  of  some  eloquent 
preacher.  Never  can  it  be  repeated  too  often,  or  expressed 
too  emphatically,  that  to  walk  in  the  Spirit  is  to  walk  in 
LOVE.  When  the  apostle  admonishes  us  not  to  grieve  this 
Divine  Person,  he  suggests,  by  what  immediately  follows  this 
extraordinary  injunction,  that  it  is  by  the  opposite  of  love 
that  he  is  displeased  ;  for,  after  commanding  us  to  put  away 
angry  feelings,  and  to  restrain  all  passionate  language,  he 
adds,  "  Be  ye  imitators  of  God  as  dear  children,  and  walk  in 
love  as  Christ  also  hath  loved  us." — Ephes  v.  5.  We  can 
never,  as  it  were,  be  more  entirely  going  the  same  way  as 
the  Spirit,  never  press  closer  to  his  side,  never  be  in  sweeter 
fellowship  and  accordance  with  his  mind,  than  when  cultivat- 
ing the  spirit  of  love.  "  From  his  descending  on  Christ  in 
the  form  of  a  dove,  as  well  as  from  many  express  declara- 
tions of  Scripture  we  may  with  certainty  conclude  the  in- 


THE     HOLY     SPIRIT.  301 

i^ulgence  of  all  the  irascible  and  malignant  passions  to  be 
peculiarly  repugnant  to  his  nature.  Vindictive  passions  sur- 
round the  soul  with  a  sort  of  turbulent  atmosphere,  than 
which  nothing  can  be  conceived  more  opposite  to  the  calm 
and  holy  light  in  which  the  blessed  Spirit  loves  to  dwell." 
It  is  a  well  known  phenomenon  in  natural  history  that  the 
dew  never  falls  in  a  stormy  night,  so  neither  does  the  dew  of 
divine  influence  descend  on  that  heart  which  is  given  up  to 
the  raging  of  tempestuous  tempers.  It  must  become  calm 
and  still  if  it  would  have  this  blessed  privilege. 

4.  Walking  imports  a  progress  in  spirituality ;  a  going 
on  in  this  divine  life,  a  gradual  drawing  nearer  and  nearer 
to  the  end  of  our  calling  of  God  in  Christ  Jesus.  All 
things  that  have  a  principle  of  life,  have  also  a  principle  of 
growth,  unless  they  are  in  a  state  of  disease,  or  have  passed 
their  perfection,  and  according  to  a  law  of  their  nature  begin 
to  decay.  If  the  sapling  do  not  grow  it  is  unhealthy  ;  if  the 
young  lion  do  not  grow  it  is  in  disease ;  if  the  child  do  not 
grow  it  is  sickly  ;  for  life  tends  to  growth.  This  is  equally 
true  in  reference  to  the  Christian,  if  there  he  life  there  should 
be  increase,  and  if  there  be  not,  how  can  it  be  said  there  is 
walking.  All  the  figures  by  which  the  divine  life  is  set  forth 
in  the  word  of  God  are  things  of  life,  and  growth  :  it  is  the 
babe  growing  to  manhood ;  the  tender  seedling  growing  to  a 
tree ;  the  grain  of  wheat  growing  to  the  full  corn  in  the  ear; 
it  is  the  shining  light,  shining  more  and  more  unto  the  perfect 
day.  What  is  set  forth  in  figure,  is  also  enjoined  in  plain 
precept,  and  we  are  commanded  to  grow  in  grace.  Now  the 
end  to  which  we  are  walking  forward,  is  a  perfect  conformi- 
ty to  the  image  of  God ;  a  perfect  love  to  our  fellow-crea- 
tures ;  a  perfect  freedom  from  the  lusts  of  the  flesh ;  a  per- 
fect separation  from  all  sin ;  a  perfect  emancipation  from  the 
love  of  the  world,  and  every  thing  that  is  contrary  to  the  love 
of  Grod ;  perfect  knowledge,  humility,  and  holy  felicity.     In 

26 


302  THE     INFLUENCE     OF 

these  things,  therefore,  we  ought  now  to  increase.  If  we  are 
not  continually  advancing  towards  this  perfection ;  if  we  do 
not  find  a  gradual  influence  of  divine  light  and  life  and  power ; 
more  discernable  impressions  of  the  divine  image :  a  greater 
suitableness,  so  to  speak,  for  God ;  a  closer  acquaintance  with 
him,  a  higher  delight  in  him,  and  a  more  entire  devotedness 
to  him,  how  can  we  imagine  we  are  ivalking  in  the  Spirit. 
We  may  keep  moving,  but  if  it  be  in  a  circle,  a  round  of 
empty  duties,  heartless  ceremonies,  and  cold  formalities,  what 
proof  have  we  that  we  have  life,  or  if  we  have  it,  that  it  is 
not  in  a  state  of  disease  and  sinking  back  again  into  death  ? 
Having  thus  considered  what  is  implied  in  this  spiritual 
motion  of  the  renewed  soul,  I  go  on  to  point  out  the  relation 
it  bears  to  its  divine  cause.  It  is  walking  in  the  Spirit,  To 
do  any  thing  in  the  Spirit  is  to  do  it  by  his  light,  and  by  his 
power.  We  need  his  light  to  show  us  what  is  to  be  done, 
and  how  it  is  to  be  done,  as  well  as  his  power  to  enable  us  to 
do  it.  The  New  Testament  makes  frequent  mention  of  that 
gracious  illumination,  which  believers  receive  from  the  Di- 
vine fountain  of  light  through  the  whole  course  of  their  Chris- 
tian life.  In  the  natural  world.  He  who  in  the  beginning, 
said,  "Let  there  be  light,"  and  produced  what  he  called  for, 
repeats  in  effect  the  command  each  morning,  and  causes  the 
sun  to  rise  upon  the  earth.  The  same  Almighty  Power  that 
formed  the  orb  of  day,  and  produced  the  splendour  of  the  first 
morning,  still  continues  to  fill  that  orb  with  light,  and  to  pour 
forth  his  radiance  day  by  day.  Let  the  creating  power,  as 
it  perpetuates  itself  in  the  providential  work  of  preservation 
be  suspended  for  a  single  moment,  and  the  light  of  worlds 
would  become  extinct,  and  the  vail  of  darkness,  fall  over  the 
solar  system.  So  also  is  it  in  the  world  of  grace.  The  di- 
vine Spirit  is  the  cause,  not  only  of  the  first  illumination  of 
the  sinner's  mind,  but  of  the  continued  illumination  of  the  be- 
liever's soul.     Hence,  the  prayers  of  the  apostle  for  the 


THE     HOLY     SPIRIT.  303 

Ephesian  and  Colossian  Churches. — Ephes.  i.  17,  18;  Col.  i. 
9.  How  beautiful  is  his  language  to  the  former  :  "  Ye  were 
darkness,  but  now  are  ye  light  in  the  Lord,  walk  as  children 
of  light." — Ephes.  v.  8.  "  Light  is  here  spoken  of  as  the 
very  composition  of  the  New  Creature,  as  if  it  were  a  bemg 
all  of  light ;  now  are  ye  light  in  the  Lord."  They  are  made 
up  of  light,  being  born  of  the  Spirit.  The  great  and  glorious 
God  himself  is  called  the  God  of  light,  they  are  called  the 
children  of  light.  That  is  their  parentage.  Light  descended 
of  light,  begotten  of  light.  "  God  is  light  and  in  him  is  no 
darkness  at  all."  All  converse  with  him  "is  walking  in  the 
light  as  he  is  in  the  light."  It  is  true  that  light  signifies  ho- 
liness, it  necessarily  connotes  it,  but  then  this  only  doth  im-^ 
port  and  signify,  that  that  light  which  goes  into  the  composi^ 
tion  of  a  new  creature,  is  efficacious,  refining,  transforming 
light,  such  as  makes  the  soul  some  way  throughout  suitable 
unto  the  notions  of  truth,  which  are  now  placed  in  the  specu- 
lative understanding.  Such  is  the  noble  character  of  regen- 
erated souls  ;  they  are  children  of  light,  sons  of  the  morning, 
made  meet  to  be  partakers  of  the  inheritance  of  the  saints  in 
light.  Yes,  this  is  descriptive  of  their  present  condition,  and 
not  merely  of  their  future  state  to  which  it  is  generally  and 
exclusively,  but  erroneously  applied.  "  Giving  thanks  to  the 
Father,"  says  the  apostle,  "  who  hath  made  us  meet  to  be 
partakers  of  the  inheritance  of  the  saints  in  light."  The 
Christian  church,  if  not  the  city  and  metropolis  of  the  king- 
dom of  light,  is  the  suburbs  of  it ;  and  believers,  enlightened 
by  the  Holy  Ghost,  are  already  dwelling  in  the  environs  of 
the  world  of  light.  They  are  within  reach  of  those  beams 
of  spiritual  radiance,  which  are  for  ever  flowing  forth  from 
the  fountain  of  splendour. 

But  they  need  continued  supplies  from  that  fountain  to  sus- 
tain, increase,  and  invigorate  the  spiritual  life  within  them. 
The  influence  of  the  world  is  continually  opposing  and  coun^ 


304  THE     INFLUENCE     OF 

teracting  the  holy  principles  of  their  new  nature,  and  the  re- 
mains of  corruption  within,  rendering  the  eye  of  faith  weak, 
its  perceptions  dim,  and  the  sensibihty  of  the  soul  to  spiritual 
objects,  dull  and  obtuse.  The  whole  work  of  grace  in  the 
soul  is  carried  on  by  the  instrunaentality  of  truth,  and  through 
the  means  of  a  holy  illumination  of  the  mind  to  perceive  and 
feel  it.  Spiritual  light  is  that  to  the  principles  of  holiness  in 
the  soul,  which  natural  light  is  to  the  seeds  of  vegetables  in 
the  natural  world,  which  cannot  germinate  or  grow  without 
light,  and  whose  growth  is  suspended  during  a  dark,  cold,  and 
cloudy  season,  in  which  the  rays  of  the  sun  are  much  dimin- 
ished :  so  also  the  fruits  of  the  Spirit  cannot  grow  but  in  the 
light  of  the  Spirit.  We  cannot  therefore  do  without  renewed 
communications  of  this  divine  influence,  this  quickening,  vivi- 
fying illumination.  If  this  be  withheld,  our  graces  will  ap- 
pear like  the  stunted  plants,  or  the  diminutive,  colourless, 
tasteless  fruits  of  a  short,  cold,  and  cloudy  summer.  It 
is  only  as  spiritual  truths  are  seen  by  us  and  kept  before 
us,  in  the  clear  and  holy  light  which  is  imparted  by  the  Spirit's 
influence,  and  felt  by  us  to  be  entering  like  warm  sunbeams 
into  the  very  soul  itself,  that  we  can  grow  in  grace.  We 
need  fresh  communications  every  step  of  our  course  to  keep 
before  us  the  glory  of  God  as  our  centre,  rest,  and  end ;  the 
loveliness,  beauty  and  preciousness  of  Christ ;  the  evil  of  sin 
and  the  transcendent  excellence  of  holiness;  the  sublimity 
and  importance  of  heaven,  and  eternal  life  :  and  it  is  only  by 
the  Spirit  that  this  can  be  done. 

But  we  want  power  or  moral  ability,  as  well  as  light. 
We  need  to  be  disposed,  moved,  and  helped  in  this  divine 
walking.  When  a  child  is  born,  he  is  not  endowed  with  a 
stock  of  grace,  suflicient  for  him  in  all  the  future  stages  of 
his  growth.  Of  that  child  it  is  said  with  truth,  that  in  all  his 
subsequent  growth  and  activity,  "  In  God  he  lives,  and  moves, 
and  has  his  being."     The  living,  moving,  acting  principle  of 


THE     HOLY    SPIRIT.  305 

his  nature,  is  still  derived  from  God ;  he  lives  in  God,  and 
does  not  perform  a  single  action,  but  as  helped  by  God.  So 
is  is  with  the  new-born  child  of  God,  he  is  made  to  live  by 
the  Divine  Parent;  but  no  stock  of  grace  is  imparted  in  re- 
generation, sufficient  for  all  the  future  continuance,  growth, 
and  actings  of  religion.  No,  we  must  live  and  move  in  the 
Spirit  of  grace,  as  well  as  have  our  being  in  him.  We  must 
all  along  act  by  the  power  of  God.  In  regeneration,  a  new 
nature  is  imparted,  composed  of  many  divine,  holy,  and  hea- 
venly principles ;  not  only  are  we  then  disposed  and  enabled 
to  perform  a  single  act  or  succession  of  acts,  but  we  are 
brought  into  a  spiritual  state ;  a  holy  nature  is  formed  as 
diverse  from  our  former  one,  or  from  any  thing  else,  as  the 
nature  of  one  species  of  creatures,  is  from  another  ;  a  nature 
is  more  than  even  a  habit.  Now  this  nature  is  not  all  that 
we  need,  but  also  the  continual  exciting  and  helping  of  it,  by 
the  power  of  the  Holy  Ghost.  Though  there  is  this  new  na- 
ture in  us,  there  is  something  else  in  us,  even  the  remains  of 
the  old  and  corrupt  nature  ;  and  as  the  latter  is  continually 
hindering  and  opposing  the  former,  the  flesh  lusting  against 
the  Spirit,  we  need  divine  power  to  quicken  and  aid  the  spirit, 
and  enable  it  to  gain  the  victory  over  the  flesh.  To  walk  in 
the  Spirit  then,  is  to  do  all  things  through  the  whole  course  of 
our  profession  in  a  frame  of  humble,  and  unlimited  depen- 
dance  upon  divine  aid. 

It  is  our  unspeakable  privilege,  that  this  gracious  assistance 
is  ensured  to  us  by  the  word  of  God.  It  is  called  "  the  Spirit 
of  promise,"  because  the  subject  of  so  many  assurances 
from  God.  But  even  the  very  command  is  an  implied  pro- 
mise. How  encouraging  as  well  as  extraordinary  are  the 
injunctions,  "  Be  filled  with  the  Spirit.^'  "  Be  strong  in  the 
Lord,  and  in  the  power  of  his  might."  "  Walk  in  the  Spirit ;  " 
as  if  all  the  infinite,  inexhaustible,  and  omnipotent  power  of 
that  Divine  Agent,  were  at  our  command,  and  we  might  have 
26* 


306  THE     INFLUENCE    OF 

as  much  of  it  as  we  wanted,  wished,  and  chose  to  appropriate 
to  ourselve  i 

A  [ew  directions  in  reference  to  this  divine  light  and  power, 
will  occupy  the  remainder  of  this  chapter. 

J.  Divine  agency  is  not  intended  to  supersede,  hut  to  aid 
our  own  exertions.  This  is  the  meaning  of  that  remarkable 
passage  of  scripture,  "  Work  out  your  salvation  with  fear 
and  trembling,  for  it  is  God  that  worketh  in  you  to  will 
and  to  doT  The  apostle  does  not  say,  "  as  God  works  in 
you,  there  is  no  need  of  your  working  :  "  but  on  the  contrary, 
"  Do  you  work,  because  God  works."  We  must  be  as  di- 
ligent, as  devoted,  as  intent,  as  if  all  depended  upon  our- 
selves ;  as  dependant  as  if  we  could  do  nothing.  God  doe& 
nothing  without  us,  and  we  can  do  nothing  without  him.  We 
must  walk,  but  it  must  be  in  the  Spirit.  H  then,  we  would 
have  divine  aid,  we  must  not  be  found  in  the  lying,  silting, 
or  even  standing  posture,  but  in  the  walking  attitude.  We 
must  gird  up  our  loins,  take  our  staff,  and  set  forward,  but 
all  in  a  frame  of  dependance  upon  the  power  of  God.  "Thou 
meetest  him,"  says  the  Prophet,  "thatworketh  righteous- 
ness." God's  Spirit  comes  upon  the  walking,  working  ser- 
vant, not  upon  the  sleeping  one. 

2.  Would  we  have  much  of  the  Spirit,  we  must  have  faith 
in  the  Spirit.  This  is  as  necessary  as  is  faith  in  Christ. 
There  must  be  an  acting  of  faith,  appropriate  to  the  distinct 
official  works  of  the  Holy  Trinity  in  the  economy  of  Re- 
demption. We  must  believe  in  the  Father's  moving  origi- 
nating love,  in  the  Son's  executive  grace,  and  the  Spirit's 
applying  power.  We  must  believe  in  the  promises  of  this 
divine  power,  consider  it  as  solemnly  engaged  to  believers  by 
covenant,  and  as  a  thing  to  be  expected  according  to  the  de- 
claration of  the  word  of  God.  It  must  not  appear  to  us  as  a 
matter  so  vast  and  surprising  as  that  we  can  hardly  presum^e 
to  calculate  upon  it ;  for  this  is  an  obstacle  of  unbelief  that 


THE     HOLY     SPIRIT.  307 

will  prevent  the  divine  communication  from  flowing  in  upon 
■■us.  Instead  of  wondering  at  those  large  communications 
which  have  been  granted  to  particular  persons  and  commu- 
nities, we  should  attribute  it  to  the  unbelief  and  indolence  of 
the  church  that  they  are  not-  more  frequent,  and  more  co- 
pious. Placed  as  we  are  under  the  dispensation  of  the  Spirit, 
his  gracious  communications  should  no  more  surprise  us,  than 
the  showers  of  rain  do  in  a  country  where  rain  abounds ;  it 
is  the  drought  rather,  that  should  be  matter  of  astonishment 
in  such  a  situation.  There  is  evidently  a  weakness  of  faith 
in  the  church  of  Christ,  touching  this  divine  communication, 
3.  There  must  he  a  deep  poverty  of  mind,  an  impressive 
sense  of  indigence  and  dependance,  if  we  would  walk  in  the 
Spirit  and  be  sustained  by  his  gracious  aid.  We  must  feel, 
as  if  in  our  spiritual  course,  we  could  not  stir  a  step,  nor  per- 
form a  single  action  without  him.  Our  frame  of  mind  should 
be  the  very  opposite  of  that  of  the  church  of  Laodicea,  who 
thought  they  had  need  of  nothing.  We  must  think  and  feel, 
that  we  have  need  of  every  thing.  This  divine  Agent  is  not 
likely  to  bestow  his  aid,  where  it  is  neither  valued  nor  sought. 
It  is  fitting  that  we  should  feel  our  poverty,  before  we  are 
enriched,  and  cry  out.  from  the  depths  of  our  indigence, 
"  Have  mercy  upon  me,  for  I  am  poor  and  needy."  0, 
where  is  this  sense  of  need  among  professors  of  the  present 
day  ?  It  is  an  article  of  their  creed,  but  is  it  a  deep  inwrought 
feeling  of  their  heart?  Do  they  look  and  talk,  as  if  they  felt 
their  destitution  ?  They  mention  it  in  their  prayers,  and  ad- 
mit it  in  their  conversation,  but  is  not  this  all  ?  Whom  do 
we  hear  mourning  their  low  estate,  their  deep  necessity  of 
divine  grace,  and  expressing  their  longing  for  more  copious 
effusions  of  celestial  influence?  Who  complains  of  the 
drought  ?  Who  says,  "When  will  the  spiritual  rain  come  ?  " 
Who  inquires  why  the  Spirit  does  not  come  down  upon  his 
church,  the  garden  of  the  Lord,  and  upon  the  wilderness 


308  THE     INFLUENCE     OF 

and  solitary  place  1  "  It  is  with  a  great  many  Christians 
as  it  is  said  to  have  been  with  Sampson.  He  wist  not  that 
the  Lord  was  departed  from  him.  God  was  gone  :  his  great 
strength  was  gone,  yet  he  knew  it  not,  but  thought  to  havo 
found  it  with  him  as  at  other  times.  When  we  walk  or  run 
day  to  day,  in  a  course  of  ordinary  duty,  and  it  may  be,  get 
nothing  by  it,  no  life,  no  strength,  no  influence  of  the  Spirit, 
how  little  sense  all  this  while  is  there  of  its  absence  from  us? 
How  few  that  regret  the  matter  !  One  would  think  that 
there  should  be  strange  throbbings  and  palpitations  of  heart 
amongst  us  to  think  how  little  there  is  of  the  Spirit  of  the 
living  God  breathing  in  his  own  ordinances,  and  through  the 
nmost  sacred,  arwi  weighty,  and  important  truths  that  we  hear, 
from  time  to  time.  Methinks  our  hearts  should  misgive  us, 
and  we  should  be  often  recounting  with  ourselves,  '  What 
will  this  come  to  ?  '  A  religion  not  animated  by  the  Spir- 
it, in  which  there  is  no  life,  no  influence,  what  will  this 
come  to?" 

4.  If  we  would  have  much  of  divine  influence,  we  must 
feel  an  intense  desire  after  this  precious  boon,  united  at  the 
same  time  with  a  deep  sense  of  our  utter  unworthiness  of  it. 
God  is  under  no  other  obligation  to  grant  it,  than  that  which 
he  has  voluntarily  submitted  to,  in  binding  himself  by  his 
own  promise.  We  are  not  to  suppose  that  it  is  this  promise, 
or  the  gracious  communication  which  it  assures  to  us,  that 
constitutes  the  ground  of  our  responsibility,  as  if  God  could 
not  justly  require  any  thing  from  us,  or  punish  us  for  not  do- 
ing it,  if  he  did  not  grant  us  his  grace.  All  that  is  necessary 
to  make  us  accountable,  is  a  means  of  knowing  what  God's 
will  is,  natural  faculties  to  apprehend  it,  and  sufficient  motives 
to  do  it.  We  have  all  this  without  the  Holy  Spirit,  whose 
influence  where  it  is  given  is  as  much  an  act  of  pure  grace, 
and  sovereign  mercy,  as  the  mission  of  Jesus  Christ.  We 
must,  therefore,  cast  away  from  us  all  idea  of  deserving  this 


THE     HOLY     SPIRIT, 


309 


bestowment,  or  claiming  it  on  the  ground  of  justice.  We 
must  feel  it  to  be  an  act  of  amazing  love  that  God  should  not 
only  give  us  his  Son,  but  his  Spirit  also.  That  it  is  an  act  of 
most  wonderful  condescension  never  to  be  sufficiently  admired 
that  God  should  make  a  Temple  for  the  Holy  Ghost  in  our 
hearts  ;  a  display  of  infinitely  greater  condescension,  than  for 
the  greatest  monarch  upon  earth  to  take  up  his  dwelling  in  a 
cottage  of  mud  for  the  benefit  of  his  subjects.  We  should 
say,  therefore,  as  the  centurion  did,  "Lord,  I  am  not  worthy 
that  thou  shouldest  come  under  my  roof."  The  lower  we 
lie,  the  deeper  we  sink  in  humility  and  a  sense  of  unworthi- 
ness,  the  more  we  shall  have  of  this  blessed  power.  The 
grace  of  God,  like  the  dew,  falls  everywhere,  but  falls  in 
greatest  abundance  in  the  valley,  and  lies  longest  in  the 
shade.  But  this  sense  of  unworthiness  must  not  check  our 
desire  ;  we  cannot  deserve  it,  but  we  must  desire  it ;  yes,  and 
with  vehement  longings  of  the  soul,  and  pantings  of  the  heart. 
And  can  we  need  to  be  stirred  up  to  desire  so  inestimable  a 
benefit  ?  What !  are  arguments  necessary  to  prove  to  us 
the  value  of  that  without  which  our  body  is  but  the  sepulchre 
of  a  dead  soul,  and  our  whole  existence  but  walking  in  a  vain 
show?  Are  motives  necessary  to  induce  us  to  seek  after 
that,  without  which  we  are  dead  while  we  live  ?  If  we  could 
do  without  it,  we  need  not  desire  it ;  if  we  could  not  have  it, 
it  would  be  vain  to  cherish  any  longings  after  it :  but  when 
it  is  essential  to  our  spiritual  existence ;  when  it  is  promised 
by  God;  when  we  are  commanded  to  seek  it;  when  the  pos- 
session of  it  in  a  large  measure  may  be  solicited  ;  when  the 
possession  of  it  would  be  followed  by  such  happy  results, 
how  earnestly  should  we  covet  it,  and  vehemently  pant  for 
it.  O  {  (lid  we  but  properly  consider  what  a  glorious  com- 
munication the  Spirit  of  God  is,  and  what  a  blessed  thing  it 
is  to  be  Jilled  with  the  Spirit ;  what  an  honour  and  a  felicity 
it  is  to  have  this  Divine  Guest  taking  full  possession  of  our 


310  THE     INFLUENCE    OF 

soul  as  his  Temple,  overshadowing  us  with  his  glory,  and 
filling  us  with  his  presence  as  he  did  the  Holy  of  Holies  in 
Mount  Zion,  how  eagerly  should  we  long  for  it,  and  how  in- 
tensely breathe  forth  the  desires  of  our  soul  after  it.  In  the 
visible  heavens,  we  see  God  above  us :  in  the  earth,  God 
around  us  :  in  the  law,  God  against  us  :  in  Christ,  God  with 
us — but  in  the  indwelling  of  the  Spirit,  we  have  God  in  us. 
And  if  it  be  the  presence  of  God  that  makes  heaven,  then 
by  the  indwelling  of  the  Spirit  we  have  something  of  heaven 
upon  earth.  It  not  only  leads  us  to  the  porch  of  heaven  and 
the  confines  of  eternity  ;  not  only  conducts  us  to  the  top  of 
Pisgah,  where  we  may  take  a  survey  of  the  promised  land ; 
but  carries  us  to  the  Mount  of  Transfiguration,  where  be- 
holding as  in  a  glass  the  glory  of  the  Lord,  we  are  changed 
as  by  the  Spirit  of  the  Lord,  from  glory  to  glory,  into  the 
same  image.  O  Christians  !  stir  up  your  hearts  to  covet  this 
heavenly  communication.  Let  us  set  before  our  minds  the 
sad  case  of  those  who  are  destitute  of  it,  or  have  but  small 
measures  of  it :  how  low,  and  earthly,  and  vain  a  life  they 
are  living ;  how  little  of  God,  or  Christ,  or  heaven,  or  holi- 
ness there  appears  in  them ;  and  how  much  to  be  dreaded  is 
such  a  course.  Let  us  consider  what  blessed  fruits,  what 
holy  tempers,  what  spiritual  joys,  what  foretastes  of  heaven, 
what  blossomings  of  glory,  would  result  to  us  from  large 
measures  of  this  divine  light  and  power.  Let  us,  therefore, 
shake  off  our  indolence,  resist  the  world,  put  away  every  ob- 
stacle to  the  coming  down  upon  us,  and  into  us,  of  this  holy 
influence.  Let  us  open  the  door  of  our  heart,  and  keep  it 
wide  open  for  the  entrance  of  this  heavenly  visitant.  Let  us 
look  for  him,  wait  for  him,  and  long  for  him,  as  we  should 
for  the  arrival  of  a  friend  that  was  to  bring  us  a  medicine 
which  would  save  us  from  death,  or  property  that  was  to 
prevent  us  from  going  to  prison. 

5.  If  we  would  have  the  Holy  Spirit  to  assist  us  in  the 


THE    HOLY     SPIRIT.  311 

divine  walk,  we  must  earnestly  pray  for  it.  This  is  the 
gracious  blessing,  which  our  Lord  has  encouraged  us  to  soli- 
cit by  that  touching  appeal  which  he  makes  to  our  own  pa- 
rental feelings  :  "  If  ye  being  evil  know  how  to  give  good 
gifts  unto  your  children,  how  much  more  shall  your  heaven- 
ly Father  give  his  Holy  Spirit  to  them  that  ask  him."  Won- 
derful passage  !  It  teaches  us  that  having  given  us  his  Son, 
his  Holy  Spirit  is  that  next  boon  which  his  paternal  heart 
is  delighted  to  bestow;  which,  like  the  mother  waiting  to 
feed  a  hungry,  crying,  and  imploring  child,  he  is  ready  to 
grant.  But  oh,  where,  we  ask  again,  where  are  those  vehe- 
ment longings  after  the  Spirit,  which  are  breathed  forth  in 
fervent,  believing,  and  effectual  prayers  ?  Those  pantings  after 
God,  those  longings  and  thirstings  after  righteousness,  which 
are  represented  as  bringing  after  them  their  own  gratification? 
To  be  rich  in  worldly  gain,  not  rich  in  spiritual  influence, 
is  the  object  with  the  great  multitude  of  professing  Christians. 
6.  If  we  would  have  the  Spirit,  there  must  he  a  resigna- 
tion of  ourselves  to  his  guiding  wisdom,  and  governing 
power  ;  a  giving  up  of  ourselves  into  his  hands,  to  be  habi- 
tually led  by  him.  Just  such  a  surrendry  and  a  following 
of  him,  as  we  should  determine  upon  in  reference  to  a  skilful 
guide,  who  had  undertaken  to  conduct  us  over  high  moun- 
tains, and  by  the  side  of  dangerous  precipices.  How  we 
should  mark  his  footsteps,  watch  the  motion  of  his  arm,  as  it 
pointed  out  the  track,  and  in  some  instances  entreat  him  to 
take  us  by  the  hand,  and  lead  us  forward.  So  should  we 
give  ourselves  up  to  be  led  and  helped  by  the  Spirit  of  God. 
There  should  be  a  flexible  frame  of  mind,  yielding  to  the 
gentlest  touches  ;  a  docile  spirit,  learning  by  the  most  distant 
hints.  "As  the  natural  consequence,"  says  Mr.  Hall,  in 
his  invaluable  Tract  on  the  Work  of  the  Spirit,  "  of  being 
long  under  the  guidance  of  another,  is  a  quick  perception  of 
his  meaning,  so  that  we  can  meet  his  wishes  before  they  are 


312  THE    INFLUENCE    OF 

verbally  expressed ;  something  of  this  ready  discernment, 
accompanied  with  instant  compliance,  may  reasonably  be  ex- 
pected from  those  who  profess  to  be  habitually  led  by  the 
Spirit.  You  have  sometimes  felt  a  peculiar  seriousness  of 
mind,  the  delusive  glare  of  worldly  objects  has  faded  away, 
or  become  dim  before  your  eyes,  and  death  and  eternity  ap- 
pearing at  the  door,  have  filled  the  whole  field  of  vision. 
Have  you  improved  such  seasons,  for  fixing  those  maxims 
and  establishing  those  practical  conclusions,  which  may  pro- 
duce an  habitual  sobriety  of  mind,  when  things  appear  under 
a  diflferent  aspect.  The  Spirit  is  said  to  make  intercession 
for  the  saints,  with  groanings  that  cannot  be  uttered.  When 
you  hve  felt  those  ineffable  longings  after  God,  have  you  in- 
dulged them  to  the  uttermost  ?  Have  you  stretched  every 
sail,  launched  forth  into  the  deep  of  the  divine  perfections  and 
promises,  and  possessed  yourselves  as  much  as  possible  of 
the  fulness  of  God"?  There  are  moments  when  the  con- 
science of  a  good  man  is  more  tender,  has  a  nicer  and  nnore 
discriminating  touch  than  usual ;  the  evil  of  sin  in  generalt 
and  of  his  own  in  particular,  appears  in  a  more  pure  and 
piercing  light.  Have  you  availed  youselves  of  such  seasons 
as  these  for  searching  into  the  chambers  of  imagery,  and 
while  you  detected  greater  and  greater  abominations,  been 
at  pains  to  bring  them  out  and  lay  them  before  the  Lord  ? 
Have  such  visitations  effected  something  towards  the  morti- 
fication of  sin  ;  or  have  they  been  suffered  to  expire  in  mere 
ineffectual  resolutions  1  There  are  moments  in  the  experi- 
ence of  a  good  man,  when  he  feels  a  more  than  ordinary 
softness  of  mind ;  the  frost  of  selfishness  dissolves,  and  his 
heart  flows  forth  in  love  to  God  and  his  fellow-creatures. 
How  careful  should  we  be  to  cherish  such  a  frame,  and  to 
embrace  the  opportunity  of  subduing  resentment,  and  of  heal- 
ing those  wounds  that  it  is  scarcely  possible  to  avoid,  in  pass- 
ing through  this  unquiet  world." 


THE    HOLY    SPIRIT.  313 

Walk  then,  brethren,  in  the  Spirit.  Let  there  be  an  ha- 
bitual dependance  on  this  divine  Agent.  The  Christian 
proffission  is  a  great  and  an  awful  thing — to  fail  in  it  will  be 
dreadful,  yea,  intolerable  misery.  To  fail  here  is  to  fail  for 
eternity,  to  miscarry  in  the  greatest  and  most  solemn  transac- 
tion in  which  we  can  ever  be  engaged.  And  fail  we  must, 
if  the  Spirit  of  God  do  not  help  us.  We  may  not  become 
immoral,  or  infidels,  or  heretical,  or  profane ;  but  we  shall  lie 
down  and  die  in  worldly-mindedness  ;  we  shall  perish  in  ap- 
parent respectability  and  comfort ;  we  shall  sink  to  the  bot- 
tomless pit,  amidst  ease,  and  wealth,  and  all  that  is  pleasant  in 
this  world;  we  shall  go  down  to  the  regions  of  eternal  night 
from  the  very  midst  of  the  church,  if  we  have  not  the  Spirit 
of  God.  Be  this,  then,  our  supreme,  our  habitual,  our 
ever-quickening,  moving  solicitude,  to  obtain  the  Spirit  of 
God.  There  is  no  other  way  to  live,  but  by  the  Spirit ;  no 
other  way  to  walk,  but  by  the  Spirit ;  this  is  the  principle  of 
holy  vitality  in  our  profession,  which  will  render  it  like  a  tree 
verdant  in  its  leafi  and  abundant  in  its  fruit;  but  without 
which,  it  will  be  a  fruitless  vine,  withered  in  its  foliage, 
scathed  in  its  branches  and  its  trunk,  and  fit  for  nothing  but 
to  be  cut  down,  and  cast  into  the  fire. 


27 


314  THE     DYING 


CHAPTER    XIX 


THE     DYING     PROFESSOR. 

"  It  is  appointed  unto  all  men  once  to  die : "  There  is  no 
exemption,  even  for  believers,  from  this  decree.  They  are 
delivered  from  the  sting  of  death,  but  not  from  its  stroke ; — 
still,  in  one  sense,  they  conquer,  like  their  divine  Lord,  in 
being  conquered.  "  If  ever  Christianity,"  says  Mr.  Hall, 
*'  appears  in  its  power,  it  is  when  it  erects  its  trophies  on 
the  TOMB ;  when  it  takes  up  its  votaries  where  the  world 
leaves  them,  and  fills  the  breast  with  immortal  hopes  in  dy- 
ing moments."  Christ  triumphed  for  his  saints,  by  his  own 
death,  and  he  is  continually  renewing  the  victory  in  them, 
amidst  all  the  sufferings  and  decay  of  their  own  dissolution. 
This  is  beautifully  illustrated  in  the  subject  of  the  present 
chapter;  in  which  we  are  to  contemplate  the  Christian's 
termination  of  her  profession  on  earth,  and  see  her  finishing 
her  course  with  joy.  I  shall  not  exhibit  to  my  readers  an 
ideal  scene,  but  lay  before  them  one  of  those  glorious  and 
blissful  realities,  which  are  continually  occurring  in  the  dying 
chamber  of  behevers,  that  border-land  which  connects  the 
regions  of  earth  and  heaven,  and  where  the  darkest  scenes 
of  the  one  are  frequently  irradiated  by  the  reflected  glory  of 
the  other. 

Mrs.  P.  had  been  a  member  of  the  church  under  my  pas- 
toral oversight  about  ten  years,  and  was  one  of  many,  who 


PROFESSOR.  315 

never  cost  her  pastor's  heart  a  sigh,  till  he  lost  her.  Lovely 
in  person,  gentle  and  affectionate  in  her  disposition,  she  added 
a  lustre  to  her  consistency  as  a  Christian,  by  all  that  usually 
interests  us  in  the  general  character.  Tried  much,  and 
often,  in  the  furnace  of  affliction,  her  faith,  more  precious 
than  gold  that  perisheth,  was  found  unto  the  praise  and 
honour,  and  glory  of  Jesus  Christ.  At  length  her  last  sick- 
ness came  on  in  the  form  of  a  lingering  consumption.  It 
found  her  the  happy  wife  of  an  affectionate  and  devoted  hus- 
band, and  the  fond  mother  of  a  son  of  the  age  of  twelve  years, 
and  two  daughters,  one  ten,  and  the  other  eight.  Possessing 
such  ties  to  life,  she  was  called  to  submit,  amidst  trying  cir- 
cumstances, to  the  stroke  of  death.  Her  profession,  always 
like  a  clear  and  steady  light,  now  shone  forth  with  a  beauty, 
that  made  her  departure  resemble  a  glorious  sun-set,  after  a 
cloudless  day.  Amidst  the  alternations  usually  produced  by 
the  flattering  illusions  of  her  disorder,  she  was  never  elated 
by  hope,  nor  depressed  by  fear,  but  smiled  on  her  physician, 
whether  he  spoke  of  recovery  or  death.  However  lan- 
guishing with  weakness,  or  racked  by  pain,  or  harrassed  by 
coughing,  she  was  instantly  roused  and  made  happy  by  one 
word  of  death  or  Christ.  Such  was  the  charm  of  these 
themes,  that  I  have  frequently  seen  her  countenance  change 
in  a  moment,  by  their  potency,  from  an  expression  of  great 
suffering  to  a  smile  that  looked  like  a  ray  of  the  excellent 
glory,  failing  on  her  previously  dim  and  languid  eye.  In- 
stead, however,  of  speaking  of  her,  or  attempting  to  describe 
her,  I  will  let  her  speak  for  herself.  As  I  was  about  to  leave 
home  for  a  few  days,  and  supposing  that  her  end  was  not  re- 
mote, I  requested  her  husband  to  take  minutes  of  any  remark3 
that  might  drop  from  her  lips,  in  order  that  I  might  be  in 
possession  of  her  last  testimony  to  the  truths  of  the  gospel, 
^nd  the  power  of  religion. — The  following  diary,  extending 


316  TH  E    DYING 

only  through  ten  days,  is  but  a  specimen  of  what  occurred 
almost  uninterruptedly  for  many  months. 

"  Tell  Mr.  James,"  she  said  one  day,  "  that  the  fear  and 
sting  of  death  are  both  taken  away : — the  fear,  because 
Christ  died  for  sinners : — the  sting,  because  he  fulfilled  and 
magnified  the  law."  And  in  reply  to  a  remark  that  death 
was  hard  work,  "  No,"  she  said,  "  sweet  death  !  that  opens 
heaven  and  shuts  out  earth." 

August  4. — This  morning  she  awoke  exceedingly  happy, 
and  said,  "  What  a  mercy  it  is  to  have  a  Father  in  heaven, 
I  wake  every  morning  more  happy,  with  more  love  to  God, 
and  more  deadness  to  the  world.  O,  my  happy  midnight 
hours !  The  things  I  most  dreaded,  I  find  most  mercy 
in.  I  cannot  say  much,  but  I  wish,  when  I  can  say  a  few 
words  only,  to  utter  the  praises  of  that  God  who  is  so  good  to 
me." 

At  another  time  she  said,  "  My  bliss  is  too  great  to  be  en- 
dured on  earth,  and  it 's  too  pure  for  it. — Oh  !  seek  God 
earnestly  with  all  the  heart,  and  then  he  will  comfort  you  on 
a  death-bed,  in  the  same  way  he  now  comforts  me.  Con- 
fess to  him  all  your  sins,  make  no  reserve,  and  remember 
not  to  put  off  the  confession  of  little  sins,  for  they  will  only 
harden  the  heart,  and  delay  will  make  the  confession  more 
difficult  at  last." 

August  6. — "  I  have  been  unspeakably  happy,"  she  said, 
*'  to-night.  Oh  !  seek  God  with  all  your  heart ;  seek  him 
while  he  may  be  found,  call  upon  him  while  he  is  near." 

On  having  her  pillows  adjusted  and  made  easy,  her  up- 
lifted hands  and  eyes  spoke  more  than  words  could  do,  her 
feelings  of  gratitude  and  thankfulness;  "How  can  I  suffi- 
ciently honour  and  adore  God,  for  all  his  mercies  towards  me. 
I  feel  my  heart  almost  ready  to  burst,  and  my  whole  soul 
swallowed  up  in  gratitude  and  love  to  him  :  surely,  surely, 
heaven  is  begun  below  !  " 


PHOFESSOR. 


317 


Sunday  Morning,  August  7. — She  observed,  "Satan 
has  been  tempting  me  in  the  night,  by  a  sense  of  past  sins, 
but  I  have  been  enabled  to  beat  him  off,  by  praying  for  faith, 
and  looking  steadily  at  the  cross.  This  life  is  as  St.  Paul 
describes  it,  a  constant  fight;  I  have  found  it  to  be  so,  but  the 
idea  that  it  is  so  near  a  close  is  to  me  exquisite. —  You  will 
(addressing  me)  find  it  so  yourself,  but  watch  and  pray,  and 
you  will  ultimately  triumph.  Sin  is  mixed  with  every  thing 
here,  and  remember,  whatever  comes  between  the  soul  and 
Ood,  as  a  cloud  to  dim  the  lustre  of  his  glory,  is  sin.  I  was 
much  struck  with  this  idea  about  eighteen  years  ago,  in 
attending  the  theatre,  at  the  particular  request  of  a  friend, 
for  I  found  when  I  retired  to  bed,  I  could  not  pray,  which 
convinced  me  of  the  sinfulness  of  the  theatre,  and  I  never  went 
again." 

This  morning  she  joined  the  whole  family  in  singing, 
*•  When  I  can  read  my  title  clear,"  &c. — She  did  so  in  a 
peculiarly  animated  manner,  but  with  so  trembling  and  fee- 
ble a  voice,  that  it  was  pleasure  mixed  with  pain,  and  the 
circumstance  will  never  be  forgotten. 

During  the  day,  such  was  her  patience  and  resignation, 
that  in  allusion  to  her  sufferings  she  said,  "  I  think  I  could 
bear  a  little  more,  if  God  thought  fit  to  lay  it  upon  me ;  " 
and  looking  upon  her  poor  skeleton  fingers,  added,  "  I  like  to 
see  them  ; "  and  then  with  an  apparent  smile  of  triumph  said, 
♦'  You  know  you  cannot  keep  me  here  much  longer,  I  shall 
soon  be  gone." 

August  8. — This  last  night  has  been  to  her  a  sleepless, 
restless  one ;  she  appears  almost  worn  out,  and  to  be  much 
engaged  in  prayer,  for  waiting  patience :  she  said,  "  what 
an  unspeakable  mercy  it  is,  that  I  've  not  a  doubt  or  a  fear ! 
but  pray  for  me,  that  I  may  so  continue  to  the  end,  for 
many  a  good  Christian  is  permitted  to  be  much  harrassed  by 
the  enemy  at  the  last ;  I  have  been  much  distressed  to-night 
27* 


318  THE     DYING 

by  Satan.  I  found  I  could  not  pray,  but  the  passage  after- 
wards came  to  my  mind,  'there  is  therefore  now  no  condem- 
nation to  them  which  are  in  Christ  Jesus '  &c.  and  this  com- 
forted me. 

Tuesday.  —  A   few  days   ago  she  sent   a  message   to 

Mr.  — that  she  would  send  him  "  Mr.  James'  Anxious 

Inquirer ; "  with  her  dying  request  that  he  would  not  only 
read  it  attentively,  but  with  prayer,  and  if  he  did,  she  was 
sure  it  would  conduct  him  in  a  safer  and  surer  way  to  hap- 
piness, than  the  one  he  was  now  going.  To-day  she  sent  the 
book,  and  how  much  was  she  rejoiced  at  hearing  that  he  had 
become  so  impatient  for  it,  as  to  send  to  town  to  buy  one,  and 
was  then  engaged  in  reading  it :  may  her  prayer  that  it  may 
be  blessed  to  his  conversion,  be  answered. 

Wednesday. — To-day  she  is  so  exceedingly  feeble,  that  I 
can  scarcely  hear  her  speak ;  but  with  difficulty  I  caught  the 
following  words:  "What  a  mercy  it  is  that  the  work  is 
finished,  and  that  when  in  health  I  sought  God  with  all  my 
heart,  in  his  own  appointed  way ;  I  cannot  talk  to-day,  I  feel 
so  ill ;  but  all  is  sweet  peace  within  :  I  die,  resting  simply 
on  the  righteousness  of  Christ." 

In  the  evening  she  said,  "  My  God,  my  Bible,  and  my  Sa- 
viour, are  increasing  sources  of  happiness,  to  which  I  can 
turn  at  any  moment,  without  disappointment,  and  I  find  them 
more  solid  as  other  things  fade  away." 

Thursday. — In  reply  to  the  words  "  God  bless  you,"  I  ad- 
dressed to  her  this  morning,  she  said,  "  Ah,  God  does  indeed 
bless  me  with  the  choicest  of  his  blessings ;  he  supplies  all 
my  necessary  wants,  and 

'Whatever  else  I  think  I  want,  't  is  right  to  be  denied.'" 

This  afternoon  she  has  fatigued  and  weakened  herself  by 

again  talking  for  a  long  time  to  Mrs. as  to  her  soul's 

concern.     Mrs. at  one  time  made  a  great  profession 


PROFESSOR.  319 

of  religion,  and  was  apparently  before  my  poor  wife  in  the 
Christian  race,  but  the  world  has  laid  fast  hold  upon  her  and 
she  has  backslidden.  My  dear  wife  is  nauch  interested  about 
her,  and  considers  she  is  not  a  lost  character,  as  she  appears 
not  only  to  be  aware  of,  but  to  feel  her  sad  state,  and  is  an 
unhappy  woman — and  augurs  much  from  what  she  has  said 

to  her  during  the  two  interviews.     Mr.  received  his 

present  of  the  book,  she  said,  with  much  pleasure,  and  was 
affected  with  the  idea  that  there  was  one  in  the  world  who 
cared  for  his  soul,  and  intimated  his  wish,  if  there  was  no  im- 
propriety, to  see  my  wife,  to  which  she  assented.  If  he  come, 
may  God  strengthen  her  for  the  interview,  for  she  is  deter- 
mined by  the  help  of  God  to  be  plain  and  faithful,  and  say 
much  to  him. 

Saturday. — Very  ill  to-day  and  yesterday  :  she  suffers 
much  from  great  difficulty  in  breathing,  and  spasms  in  the 
chest.  When  a  little  relieved,  she  said — "  Oh,  what  a  mercy 
it  is  to  feel  patience  and  perfect  resignation,  I  can  say  from 
my  heart.  Lord,  tliy  time,  thy  will,  thy  way." 

Sunday  Morning,  August  14. — Her  prayers  for  my  spi- 
ritual good,  accompanied  with  her  sincere  thanks  for  what 
she  termed  my  great  kindness  and  affection  to  her  as  a  hus- 
band, were  very  affecting;  "Love  and  serve  God,"  she  said, 
♦'  with  all  your  heart,  soul  and  strength,  and  let  this  be  a 
fixed  and  settled  principle  in  all  the  concerns  of  life."  In  the 
midst  of  her  sufferings,  and  they  were  very  severe,  she  said — 
♦'  I  love  God  more  than  ever."  In  the  afternoon,  she  said — 
^'  I  could  not  have  thought  that  any  one  could  have  suffered 
so  much,  and  yet  live ;  and  if  God  inflicts  such  sufferings 
upon  his  own  children,  what  must  the  pains  of  hell  be  to  the 
wicked  %  O  sin  !  sin  !  Remember  all  sorrow  and  suffering 
are  the  fruits  and  effects  of  sin.  I  cannot  think  what  the 
wicked  do  on  a  death  bed,  when  the  horrors  of  the  mind  are 
added  to  the  pains  of  the  body." 


320  THE     DYING 

Sunday  Night. — Her  sufferings  increased,  and  she  was  at 
a  loss  to  reconcile  the  sufferings  of  God's  people  with  her  be- 
lief in  his  great  kindness  and  regard  towards  them ;  and  it 
was  apparent  that  though  she  had  so  often  said  that  she  had 
no  doubts,  no  fears,  no  anxieties,  yet  that  a  dark  cloud  was 
coming  over  the  mind.  "  This  is  indeed,"  she  said,  "  the  hour 
and  power  of  darkness ;    it  is  horrible." 

Mr.  called  on  Monday  morning  to  talk  and  pray 

with  her.  His  visit  much  consoled  her,  and  in  an  hour  or 
two  after,  her  spirit  seemed  to  emerge  from  the  darkness 
which  had  for  so  many  hours  hung  over  her,  and  all  was 
bright  sunshine  again.  She  then  said — "  All  is  sweet  peace 
again — solid  peace.  I  am  as  certain  of  heaven  as  if  I  were 
already  there — not  that  I  have  merited  heaven — no  :  I  have 
no  works,  no  worthiness, 

*  Nothing  in  my  hand  I  bring, 
Simply  to  the  cross  I  cling.'  " 

Tuesday. — The  words  of  the  Psalmist  —  "  Thou  hast 
brought  me  up  out  of  an  horrible  pit,  out  of  the  miry  clay, 
and  set  my  feet  upon  a  rock,"  &;c.,  were  peculiarly  expres- 
sive of  her  state  and  feelings  now. 

Perhaps  nothing  need  be  added  to  this  ;  I  will,  however, 
give  the  substance  of  only  one  or  two  conversations  I  had 
with  her  during  the  last  few  days  of  her  mortal  conflict.  On 
one  occasiou  she  said — "  I  have  lain  awake  night  after  night, 
examining  the  foundation  of  my  hope,  but  I  cannot  find  a 
single  flaw.  I  depend  entirely  upon  the  sacrifice  of  Christ 
for  acceptance  with  God,  and  not  at  all  upon  my  own  works. 
I  have  not  a  doubt  or  a  fear.  I  have  had  my  seasons  of  spi- 
ritual distress,  but  have  been  enabled  by  God's  Spirit  to  be 
faithful." 

Speaking  of  her  children,  who  had  been  for  some  time 
removed  from  home,  she  said — "  When  I  first  saw  them  after 


PROFESSOR. 


321 


their  return,  I  felt  a  pang  at  the  thought  of  leaving  them  ; 
but  I  prayed  for  faith,  and  was  enabled  instantly  to  give  up, 
both  them  and  my  husband." 

At  another  time,  she  exclaimed — "  O  that  all  the  world 
knew  what  I  enjoy,  they  would  not  then  neglect  religion.  I 
now  feel  the  advantage  of  a  remark  I  met  with  some  time 
since  in  an  old  author  :  '  It  is  well  to  lay  up  a  good  stock 
of  prayers  for  a  dying  Jiour.^  By  which  she  meant,  as  ihe 
author  did,  that  through  her  whole  profession,  she  had  been 
much  engaged  in  prayer  to  God  for  his  comfortable  presence 
and  gracious  support,  in  her  dying  hour.  She  then  adverted 
to  the  answer  of  her  prayers  which  she  was  receiving,  and 
said — "  This  state  of  mind  is  not  natural  to  me.  I  used  to 
be  much  afraid  of  dying,  and  this  led  me  to  be  much  in 
prayer;  and  now  see  how  God  is  granting  my  request." 

About  the  time  of  this  interview  of  my  own,  a  friend  called 
upon  her,  who  upon  hearing  her  talk  beyond  her  strength 
gently  admonished  her  to  spare  herself.  "Oh,  it  matters 
not,"  she  replied,  "  I  believe  I  shall  die  to-night,  and  it  does 
not  signify ;  I  wanted  to  pray  for  my  minister  when  he  was 
last  here,  but  had  not  courage."  And  then  lifting  up  her 
eyes  to  heaven,  poured  forth  a  most  fervent  and  appropriate 
prayer  both  for  him  and  his  wife. 

At  a  subsequent  visit  finding  her,  beyond  expectation, 
alive,  I  said,  "  What,  still  in  the  flesh  ?  "  and  knowing  the 
danger  of  her  becoming  impatient  to  be  gone,  I  asked  her  if 
she  was  wiUing  to  wait  in  her  suffering  state,  any  time  that 
God  might  see  fit  to  detain  her  on  earth?  "Quite,"  she  re- 
plied, "  quite  willing  to  wait  and  suffer  any  time,  for  I  am 
sure  God  will  give  me  grace.  I  am  a  wonder  to  myself  I 
am  a  monument  of  mercy.  O  the  mercies  of  God  !  What 
a  mercy  the  work  of  salvation  is  all  done!  What  a  blessing 
to  have  the  soul  safe  !  I  have  nothing  to  do  but  to  go.  I 
Am  quite  ready.     When  my  husband  reads  the  scriptures  to 


^s^ 


THE     DYING 


me,  I  now  see  a  glory  greater  than  I  ever  saw  before.  I 
see  them  in  a  new  light.  No  other  book  but  the  Bible  will 
do  now.  I  cannot  bear,  sir,  (turning  to  me,  she  said)  even 
your  books  now.  Nothing  but  the  pure  truth  of  God  icill 
do  now.  Sometimes  it  seems  as  if  God  had  direct  commu- 
nion with  my  soul." 

Then  speaking  of  the  generality  of  professors  of  all  deno- 
minations, she  said — "  O  what  a  difference  have  I  seen  in 
those  I  have  had  to  do  with.  They  do  not  live  near  enough 
to  God  :  they  are  too  worldly.  Tell  those  of  our  church, 
from  me,  to  live  closer  to  God,  and  to  give  themselves  more 
up  to  his  service.  I  love  the  church  of  which  I  am  a  mem- 
ber. I  die  in  communion  with  every  member  of  it,  but 
charge  them  from  me,  to  be  less  worldly,  and  to  live  nearer 
to  God." 

She  then  gave  utterance  to  a  lamentation  over  some  ac- 
quaintances whom  she  feared  had  been  living  without  spiri- 
tual religion,  and  charged  me  to  speak  seriously  after  her 
decease  to  one  friend  in  particular,  on  this  subject.  After 
this,  followed  a  strain  of  exulting  hope  of  the  heavenly  world  : 
"There  I  shall  see  the  apostle  Paul  and  all  the  blessed  spirits 
of  just  men  made  perfect :  and  above  all,  the  Lord  Jesus 
Christ,  and  be  overshadowed  with  his  glory. ^^ 

A  lady  of  considerable  respectability  and  intelligence,  but 
holding  Unitarian  sentiments,  who  had  been  exceedingly  kind 
to  her,  visited  her  more  than  once,  and  was  so  struck  with 
the  scene,  that  she  not  only  wept  abundantly  but  took  two 
of  her  daughters  with  her  to  witness  it  also,  and  see  how  peace- 
fully a  Christian  could  die.  The  mind  of  the  dying  saint 
felt  some  little  fear,  lest  she  should  not  have  courage  to  bear 
her  testimony  on  'behalf  of  her  divine  Lord,  or  speak  with 
propriety  on  those  truths  which  then  yielded  her  strong  con- 
solation. She  prayed  earnestly  to  God  for  help,  and  help 
was  granted  her,  and  it  was  delightful  to  observe  with  what 


PEOFESSOR.  323 

modest  thankfulness  she  acknowledged  the  grace  she  had 
obtained  to  be  faithful.  Indeed  it  was  one  pleasing  feature 
of  her  dying  experience  that  she  was  anxious  to  do  good  to 
all  around  her,  and  scarcely  any  came  to  her  dying  bed, 
who  did  not  carry  from  it  some  instructive  admonition.  Among 
others,  her  nurse  was  an  object  of  most  tender  solicitude,  and 
while  anxious  for  her  spiritual  welfare,  she  did  not  forget  her 
temporal  comfort,  as  the  following  little  incident  will  prove. 
Among  the  friends  who  visited  her,  was  one,  who  is  in  the 
habit  of  distributing  garments  to  the  poor,  from  whom  with 
great  diffidence  she  solicited  a  flannel  gown,  that  the  poor 
woman,  when  she  herself  was  in  her  grave,  might  be  protect- 
ed from  the  cold  in  her  night  watches  in  sick  chambers  that 
might  not  be  so  warm  as  that  in  which  she  had  waited  upon 
her.  Such  a  considerateness  of  the  comfort  of  others,  when 
flesh  and  heart  were  failing  her,  is  a  beautiful  exemplification 
of  Me  charity  that  is  kind. 

Among  other  things  she  uttered  during  the  last  day  or  two 
of  her  life,  she  said — "  I  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith  :  henceforth  there 
is  laid  up  for  me  a  crown  of  righteousness,  which  the  Lord, 
the  righteous  Judge,  shall  give  me  at  that  day  ;  and  not  to 
me  only,  but  to  them  also  that  love  his  appearing."  The 
words  "  not  to  me  only  but  to  them  also  that  love  his  appear- 
ing," seemed  to  give  her  peculiar  delight.  "  The  nearer 
I  get  home,  she  continued,  the  clearer  I  see  my  Father's 
house,  and  the  more  certain  I  am  I  shall  be  welcome  there." 
On  a  great  increase  of  bodily  pain,  she  faintly  said — "  Spirit 
brighter;  suffering  very  mysterious."  Her  last  words  were 
in  reference  to  her  state  of  mind.  "  Peace,  peace,  O  sweet 
peace  !  "     She  died  with  her  finger  pointing  up  to  heaven. 

Behold  the  dying  professor,  and  receive  her  testimony  to 
the  grace  and  glory  of  our  Lord  Jesus  Christ,  who  having 
put  his  righteousness  upon  her,  and  his  spirit  within  her,  has 


324  THE     DYING 

called  her  to  join  the  pahn-bearing  muhitude,  in  making  her 
confession  before  the  angels  of  God.  "  Here  is  the  patience 
of  saints ;  here  are  they  that  keep  the  commandments  of 
God,  and  the  faith  of  Jesus."  "  I  heard  a  voice  from  heaven 
saying,  Write,  blessed  are  the  dead  that  die  in  the  Lord,  from 
henceforth,  yea,  saith  the  Spirit,  that  they  may  rest  from 
their  labours,  and  their  works  do  follow  them." — Rev. 
xiv.  12,  13. 

Thus  ends,  though  not  in  all  cases  with  the  same  degree 
of  holy  triumph,  the  profession  of  the  sincere,  consistent,  and 
exemplary  Christian.  How  bright  a  scene  !  How  beautiful  and 
how  powerful  a  testimony  to  the  reality  and  excellence  of  re- 
ligion !  I  need  not  ask,  whether  infidelity  can  produce,  or 
ever  did  produce,  any  thing  like  it ;  or  whether  philosophy 
ever  did  so  with  her  enchantments.  Socrates,  conversing 
so  calmly  with  his  friends  on  the  subject  of  immortality,  just 
before  he  drank  the  hemlock,  is  a  feeble  exhibition  of  moral 
grandeur,  compared  with  ihis.  O  Christianity  !  this  is  thy 
triumph  and  trophy.  What  a  proof  is  this  of  an  immaterial 
and  undying  mind.  To  see  reason  in  all  its  power — religion 
in  its  sublimest  flights  : — Then  !  when  the  heart  is  fluttering 
in  the  conflict  of  mortality  ! — Then !  for  the  soul  to  soar, 
with  angel  flight,  till  its  expressions  are  so  grand,  its  concep- 
tions so  unearthly,  its  joys  so  much  above  sense,  and  reason^ 
and  even  faith  too,  that  it  looks  all  covered  with  the  cloud  of 
glory,  in  which  it  has  already,  in  a  measure  entered — can 
this  be  the  mere  modification  of  flesh  and  blood  ?  Oh,  no  ! 
it  is  mind  triumphing  over  the  weakness  of  matter.  It  is  the 
original  matter  from  which  the  poet  has  taken  his  beautiful 
copy : 

The  holy  triumphs  of  my  soul, 

Shall  death  iiself  outbrave; 
Leave  dull  mortality  behind, 

And  fly  beyond  the  grave. 


PROFESSOR.  325 

And  what  was  it  that  this  immaterial,  imperishable  mind 
was  then  intent  upon  1  On  what  was  the  eye  of  the  soul 
fixed,  and  to  what  boundless  object  were  its  aspirations 
rising  ?  Earth  had  receded,  and  carried  with  it  all  its  king- 
doms and  their  glory  ;  but  there  was  another  glory  rising  to 
fill  its  place,  in  beholding  the  blaze  of  which,  even  husband, 
children,  mother,  friends,  minister,  and  church,  were  all  lost 
sight  of.  She  saw,  as  with  a  new  sense,  granted  to  dying 
saints,  but  unknown  to  living  ones,  things  almost  as  unutter- 
able as  those  which  Paul  witnessed  in  the  third  heavens ; 
and  loosening  from  every  terrestrial  object,  sprung  forward 
to  lay  hold  upon  immortality. 

I  grant  that  it  is  not  the  privilege  of  all  the  children  of 
God,  to  enjoy  so  large  a  share  of  heaven  upon  earth  as  did 
this  dear  saint,  for  it  is  an  undoubted  fact,  that  even  some  of  the 
most  eminent  servants  of  God  have  been  far  less  favoured  in 
their  dying  hour  than  she  was.  I  could  mention  names  of 
the  most  distinguished  divines  of  modern  times,  whoso  passage 
through  the  dark  valley  was  not  irradiated  with  these  bright 
coruscations  of  the  heavenly  glory.  This  fact  has  not  been 
unnoticed  by  others.  Can  we  account  for  it  ?  No  doubt,  in 
some  cases,  the  nature  of  their  complaint  may  have  had  an 
influence,  as  certain  disorders  predispose  more  powerfully  to 
the  depression  of  the  animal  spirits  than  others.  Mr.  Fuller, 
during  his  last  illness,  laboured  under  this  to  a  considerable  ex- 
tent, and  the  celebrated  Mr.  Scott,  the  author  of  the  Com- 
mentary, did  the  same  ;  but  it  was,  in  each  of  these  cases, 
the  effect  of  disease.  "  I  never  recollect,"  said  the  former, 
"  to  have  had  such  depression  of  animal  spirits,  accompanied 
with  such  calmness  of  mind."  "I  could  be  glad,"  he  said, 
"to  be  favoured  with  some  lively  hopes,  before  1  depart 
hence."  "  My  hope  is  such,  however,  that  I  am  not  afraid 
to  plunge  into  eternity."  I  have  no  doubt,  that  both  in  living 
saints  and  in  dying  ones  too,  disease  has  much  to  do  in  pre- 
28 


326  THE    DYING 

venting  what  is  usually  denominated  comfort ;  but  surely 
though  disease  may,  in  some  cases,  prevent  comfort,  it  can- 
not, in  a  sane  mind,  produce  it.    The  experience  recorded  in 
this  chapter,  is  unquestionably  the  in-working  of  the  mighty 
power  of  God.     That  the  humbler  saints  should  be  thus  fa- 
voured, while  useful  preachers,  and  great  theologians,   who 
have  served  God  in  their  own,  and  will  continue  to  serve 
him  by  their  works,  in  all  future  generations,  should  be  de- 
nied those  bright  manifestations  of  God's  presence  in  death, 
is  an  arrangement  that  must  have  some  ends,  and  teach  some 
lessons  in  the  divine  administration.     Does  it  not  show  the 
sovereignty  of  God,  in  the  bestowment  of  his  favours  ?   Does 
it  not  hide  pride  from  man,  by  proving  that  it  is  not  even 
distinction  in  the  church  that  can  insure  the  brightest  light  of 
God's  countenance? — Does  it  not  tend  to  keep  humble,  hving 
Christians,  and  ministers,  and  authors  of  eminence,  by  remind- 
ing them,  that  persons  never  heard  of  beyond  a  narrow  circle, 
may  have  a  more  glorious  close  of  their  profession  than  even 
they?     Does  it  not  prove  that  God  holds  himself  no  man's 
debtor,  for  what  he  has  done  ?     Does  it  not  manifest  how  in- 
adequate all  we  do  for  Christ  is  to  comfort  us  in  a  dying  hour, 
and  that  theological  giants,  as  well  as  the  least  child  in  God's 
family,  can  derive  no  comfort  then^  but  from  a  simple  de- 
pendance  on  Jesus  ?     Does  it  not  illustrate  the   power   of 
Christ,  in  raising  such  meek  and  humble  saints,   such  seem- 
ingly weak  believers,  into  the  spiritual  prowess  of  the  greatest 
conquerors  of  death ?     Does  it  not  distribute  more  widely 
the  honour  of  doing   something  for   God,  and  of  bringing 
glory  to   Christ :  so  that  while  some  shall  do  much  by  their 
living  labours,  other  shall  do  it  by  their  dying  experience? 
Does  it  not  encourage  the  less  public  professors,  who  are  the 
greatest  in  number,  to  look  forward  with  lively  hope  and 
joyful  anticipations  to  the  close  of  life  ?    Such  lessons  as  these, 
are  of  great  consequence  in  the  school  of  Christ,  and  we  can- 


PROFESSOR.  Z%7 

not  wonder  that  God  should  take  such  methods  in  teaching 
them. 

Professors !  the  close  of  your  profession  will  come,  and 
the  nature  of  that  close  should  be  a  matter  of  solicitude  to 
you.  Whether  your  sun  shall  set  in  clouds  or  in  brightness, 
ought  not  to  be  a  subject  of  absolute  indifference.  True  it 
is,  that  your  chief  concern  should  be,  to  maintain  a  consistent 
profession  while  you  live;  for  this  is  the  most  likely  way  to 
make  a  happy  one  when  you  die ;  but  still,  when  we  con- 
sider how  much  it  tends  to  edify  the  church,  to  hear  of  the 
lively  faith  and  hope  of  its  dying  members ;  and  how  much 
it  tends  also  to  awaken  and  impress  careless  sinners,  it  ought 
to  be  a  matter  of  desire  and  prayer,  that  we  might  finish  our 
course  with  joy,  and  glorify  God  in  death.  A  holy  life, 
and  a  happy  death,  and  both  of  them  for  the  honour  of  Christ, 
the  credit  of  religion,  and  the  good  of  immortal  souls,  should 
be  the  object  of  every  Christian's  ambition.  These  two  act 
upon  each  other ;  he  who  would  be  happy  in  death,  should 
be  holy  in  life  ;  and  did  we  keep  the  death- bed  scene  in  view, 
it  would  be  one  motive,  and  that  not  a  weak  one,  to  a  life  of 
eminent  godliness.  Death  is  a  scene  in  which  we  can  be 
found  but  once.  We  can  glorify  God  through  all  time,  and 
through  all  eternity,  by  ten  thousand  acts,  ten  thousand  times 
repeated,  but  we  can  honour  him  but  once,  in  dying ;  how 
much  we  ought  to  be  concerned  then,  to  do  that  well,  and  re- 
alize the  saying — 

"  His  God  sustain'd  him  in  his  dying  hour, 
His  dying  hour  brought  glory  to  his  God." 

For  this  purpose,  we  should,  like  the  apostle,  die  daily. 
The  whole  of  life  should  be  one  continued  exercise  and  dis- 
cipline for  death.  All  days  should  be  spent  with  reference 
to  the  last,  and  all  objects  looked  at  in  connexion  with  the 


328  THE    DYING 

sepulchre.  We  should  never  forget  "  to  lay  up  a  stock  of 
yrayers  for  a  death-hedP 

The  prospect  of  death  should  not  distress  us.  The  fear 
that  hath  torment,  the  dread  that  brings  us  into  bondage, 
should  be  subdued  by  a  distinct  exercise  of  faith,  in  reference 
to  this  awful  event.  Faith  should  have  exercises,  appro- 
priate to  every  situation  in  which  we  can  be  found ;  we  should 
have  faith  for  life ;  faith  for  death ;  faith  for  eternity.  Not 
only  faith  in  a  dying  hour,  when  it  is  present,  but  faith  for 
it,  while  it  is  yet  future.  All  evils  look  greatest  at  a  dis- 
tance, not  excepting  death  itself  There  is  scarcely  one 
fact  more  borne  out  by  the  experience  of  the  church,  than 
that  the  fear  of  death  diminishes  in  the  heart  of  God's  people, 
the  nearer  they  approach  the  dark  valley ;  for,  in  truth,  the 
nearer  they  draw  to  that  scene  of  gloom,  the  closer  do  they 
come  to  the  heavenly  glory,  the  light  of  which  there  breaks 
on  the  night  of  the  tomb.  Multitudes  who,  during  their  lives, 
could  never  think  of  dying,  but  with  some  painful  solicitude, 
have  been  astonished  to  find  how  their  fears  all  vanished,  and 
with  what  peaceful  hope  they  could  lie  down  and  expire. 

Reasons  may  be  assigned  for  this,  which  are  quite  suffi- 
cient to  account  for  the  encouraging  fact.  In  those  awful 
circumstances,  the  attention,  hitherto  divided  between  earth 
and  heaven,  is  more  concentrated,  yea,  is  exclusively  fixed 
on  the  latter.  Like  a  pilgrim  going  to  the  Holy  City,  who 
has  arrived  at  its  very  suburbs,  and  loses  sight  of,  and  inter- 
est in,  the  things  that  had  attracted  his  notice  on  the  road, 
and  sees  only  the  towers,  and  walls,  and  domes  of  the  object 
of  his  long  and  weary  journey,  so  the  departing  saint,  now 
sees  only  the  things  that  are  heavenly,  and  is  occupied  in  the 
contemplation  of  the  exceeding  great  and  eternal  weight  of 
glory.  His  dependance  upon  God^s  mercy  in  Christ  Jesus, 
is  now  more  simple  and  more  firm,  in  the  near  prospect  of 
standing  in  the  immediate  presence  of  a  Holy  God.     The 


PROFESSOR.  329 

last  remains  of  pride,  self-righteousness,  and  vain  glory,  die 
within  him ;  his  fancied  excellences  vanish  ;  his  sins  appear 
in  their  true  light ;  and  he  feels  more  deeply  and  more  de- 
lightfully that  Christ  is  all  in  all.  With  a  grasp  of  faith,  new 
in  its  power,  though  not  in  its  kind,  he  lays  hold  on  the  cross, 
and  finds  that  it  can  sustain  him  even  when  sinking  in  death. 
His  assurance  is  then  more  confident. — He  finds  the  neces- 
sity of  coming  to  a  conclusion  about  his  state.  The  question 
must  be  settled. — Fie  cannot  now  do  with  doubts  and  fears, 
but  must  have  the  point  cleared  up,  whether  he  is  a  child  of 
God,  an  heir  of  glory,  or  not ;  and  it  is  cleared  up.  He 
knows  and  feels  that  he  depends  on  Christ,  and  nothing  else. 
He  is  peaceful  in  the  billows  of  Jordan;  unaflTrighted  amidst 
the  shadows  of  the  dark  valley ;  dead  in  heart  to  the  world, 
before  he  is  dead  in  body ;  and  hopeful  in  the  prospect  of 
eternity.  All  this  is  evidence  to  him  of  personal  religion ! 
He  is  a  Christian.  Blessed  conclusion  !  And  it  blesses  him. 
Assurance,  which  he  had  sought  through  life,  comes  in  death. 
If  it  was  not  a  sun  to  shine  upon  his  path  through  the  world, 
it  is  the  lamp  to  cheer  him  along  the  dark  avenue  of  the 
grave.  He  can  die  in  peace,  for  he  now  knows  in  whom  he 
has  believed.  But  in  addition  to  all  this,  God  is  especially 
near  his  dying  saints,  and  loves  then  to  grant  them  the 
strongest  consolations  of  his  Spirit.  It  seems  to  be  his  de- 
sign and  pleasure,  to  make  grace  most  triumphant  amidst  the 
weakness  and  decays  of  nature,  and  to  prove  that  the  bless- 
edness of  an  immortal  soul  arises  from  himself)  since  he 
makes  it  happy  by  his  presence,  when  every  thing  else  con^ 
spires  to  make  it  miserable.  We  can  imagine  that  the  object 
most  interesting  to  the  heart  of  infinite  love,  is  the  dying 
martyr,  and  next  to  him,  the  dying  Christian.  It  is  the  last 
time  till  the  resurrection  morning,  in  which  God  permits  the 
world  to  look  upon  his  children ;  and  then,  when  he  is  tak- 
ing them  away,  he  presents  them  with  the  smile  of  peace  upon 
■     •  28* 


330  THE     DYING 

their  countenance,  and  sometimes  with  the  song  of  victory  in 
their  lips.     He  seems  to  make  it  a  point  to  meet  them  in  the 
dark  valley,  and  reserves  his  strongest  cordials  for  their  ex- 
piring moments.    It  is  said  of  those  that  believe  in  Jesus,  that 
they  shall  not  see  death.    The  grim  monster  is  in  the  gloomy 
passage,  but  Christ  interposing  between  him  and  the  dying 
believer ;   the  Christian  looking  only  at  the  Saviour,  passes 
by  without  noticing  the  terrors  of  the  last  enemy.     God  has 
promised  not  to  forsake  his  people,  even  amidst  the  troubles 
of  life,  but  he  compasseth  them  loith  his  presence,  amidst  the 
sorrows  of  death.     How  rarely  do  we  hear  of  a  consistent 
Christian,  dying  in  a  disconsolate  state.     That  some  who 
have  been  lukewarm    and   irregular,  who  have  not  been 
watchful  and  diligent,  are  left  to  disquietude  and  perturbation 
in  that  season,  when  it  is  most  desirable  there  should  be 
peace,  is  very  true.      God  chastises  the  inconsistencies  of 
their  lives,  in  the  season  of  their  death.    Purgatory  is  a  mere 
Popish  delusion,  but  the  disciplinary  process  of  a  long  and 
cheerless  approach  to  the  tomb,  is  sometimes  employed  by 
Sovereign  Mercy,  to  meeten  the  backslider  in  heart,  for  the 
realms  of  glory.     Seldom,  however,  is  the  consistent  profes- 
sor, left  to  darkness  and  distress  in  his  last  moments ;    on 
the  contrary,  he  usually  finds  his  dying  chamber  to  be  the 
vestibule  of  heaven,  where  the  anthems  of  the  Redeemed  are 
heard  within,  inviting  him  to  the  work  of  everlasting  praise. 
Let  the  consistent  professor,  therefore,  go  cheerfully  for- 
ward to  his  latter  end.     Let  him  cast  away  the  fearful  ap- 
prehensions of  a  dying  hour.    Not  that  all  kinds  and  degrees 
of  fear  can  be  totally  suppressed.     Death  is  an  awful  event: 
and  to  regard  it  with  careless  indifference  is  the  mark  of  a 
hardened  heart,  and  not  of  a  renewed  one.     Some  good  peo- 
ple have   distressed  their  minds,  and  written  bitter  things 
against  themselves,  because  they  could  not  altogether  rise 
above  the  fear  of  death.     But  this  is  needless  self-torment. 


PROFESSOR.  331 

There  is  an  apprehensiveness  of  this  great  change,  which  is 
almost  inseparable  from  humanity,  and  indeed  is  one  of  the 
safeguards  of  life,  and  which  is  greatly  increased,  in  some 
cases,  by  physical  temperament.  This  may  co-exist  with 
sincere,  and  even  with  eminent  piety.  Mr.  .Tay,  I  remember, 
illustrates  the  subject  thus.  A  man  may  be  in  America 
while  his  wife  and  family  are  in  this  country.  He  may  wish 
to  be  with  them,  for  his  heart  is  there :  but  still  he  may 
dread  to  cross  the  Atlantic  ocean  which  lies  between  himself 
and  them.  So  a  Christian's  heart  may  be  in  heaven,  yet  he 
may  dread  to  pass  through  death,  though  it  leads  to  glory. 
Nothing  tends  more  to  subdue  this  natural  fear  of  the  last 
enemy,  than  the  habitual  contemplation  of  the  heavenly  state, 
and  the  exercise  of  faith  in  Jesus  Christ,  for  the  dying  hour. 
As  a  dark  object  when  seen  between  two  resplendent  ones, 
loses  its  gloomy  aspect,  and  becomes  itself  almost  bright;  so 
death,  when  viewed  between  the  cross  of  Christ,  and  the 
crown  of  glory,  receives  a  lustre  by  reflection  which  con- 
ceals, if  it  does  not  altogether  remove,  its  horrors.  Where- 
fore let  us  go  on  to  meet  the  last  enemy  with  the  joint  Ian. 
guage  of  both  Testaments  upon  our  lips.  "  Yea,  though  I 
walk  through  the  valley  of  the  shadow  of  death,  I  will  fear 
no  evil :  for  thou  art  with  me  ;  thy  rod  and  thy  staff  comfort 
me."  "  I  know  whom  I  have  believed,  and  am  persuaded 
that  he  is  able  to  keep  that  which  I  have  committed  to  him." 
"  O  death,  where  is  thy  sting  1  O  grave,  where  is  thy  vic- 
tory ?  The  sting  of  death  is  sin,  and  the  strength  of  sin  is  the 
law.  But  thanks  be  to  God,  who  giveth  us  the  victory 
through  our  Lord  Jesus  Christ." 

Who  can  lift  up  the  veil  and  see  the  Christian  in  his  eternal 
state?  If  in  an  earlier  part  of  this  volume,  when  considering 
the  dangers  of  self-deception  we  exclaimed,  with  shuddering 
horror,  "  A  professor  in  hell!"  with  what  transporting  de- 
light may  we  exclaim,  A  professor  in  heaven  I  But  who  can 


332  T  H  E     D  Y  I  N  G 

follow  him  into  the  unapproachable  light,  the  insufferable 
splendour  of  the  divine  presence  1  Mortality  is  swallowed  up 
of  life ;    humanity  is  absorbed  in  glory. 

There  is  one  thing,  among  many  others,  which  deserves  a 
momentary  attention  ;  it  is  the  interview  of  the  sincere,  con- 
sistent, and  persevering  professor,  with  "  the  Lord  that  bought 
him."  Of  that  scene,  however,  little  can  be  imagined  but 
what  is  suggested,  by  the  words  which  his  Lord  will  then 
say  to  him  :  "  Well  done,  good  and  faithful  servant ;  en- 
ter thou  into  the  joy  of  thy  Lord.  Thou  hast  taken  up  my 
name,  and  hast  not  dishonoured  it ;  entered  my  church,  and 
not  defiled  it ;  professed  my  religion,  and  not  disparaged  it ; 
borne  my  cross,  and  not  added  to  its  ignominy,  by  inconsis- 
tency of  conduct.  Well  done,  well  done."  O  rapturous 
expression  !  How  joyful  a  sound  does  such  a  testimony 
carry  from  the  mouth  of  Christ !  O  what  can  be  so  grateful 
and  reviving  to  the  heart  of  a  good  man,  as  to  have  the  Lord 
of  Hfe  and  glory  say  to  him,  well  done  ?  What  a  reward 
for  all  the  labours,  and  self-denial,  and  sufferings  of  a  life  of 
piety,  to  hear  God  say — "  1  am  well  pleased  with  thee  ! " 
But  this  is  not  all ;  for  he  will  add — "  Enter  thou  into  the 
joy  of  thy  Lord^  "  Thou  hast  laboured  well  in  thy  profes- 
sion ;  that  is  all  over  for  ever,  and  now  enter  upon  thy  rest 
^nd  thy  reward :  thou  hast  denied  thyself)  but  not  me,  and 
now  I  confess  thee  as  my  faithful  follower  before  my  Father 
and  his  holy  angels  ;  thou  hast  had  fellowship  with  me  in  my 
sufferings,  and  nothing  now  remains  for  me  and  thee,  but  joy 
unspeakable  and  full  of  glory,  enter  thou  into  the  joy  of  thy 
Lord."  This  is  the  sum  of  all  felicity.  But  who  shall  ex- 
plain it  ?  What  does  it  mean  ?  The  joy  of  which  Christ  is 
the  object  1  a  felicity  to  be  derived  from  being  with  him  and 
beholding  his  glory  1  Or  the  joy  of  which  he  is  the  author  ; 
which  he  creates  around  us  and  within  us  ?  Or  the  joy  of 
which  he  is  the  possessor  ?  as  though  he  had  said  "  enter 


PROFESSOR.  333 

into  that  joy  that  is  now  to  be  common  both  to  me  and  thee, 
and  of  which  thou  shalt  partake  with  me."  It  is  all  these 
united.  Into  this  joy  the  faithful  professor  will  be  welcomed 
and  introduced  by  Christ  himself  It  shall  not  so  much  en- 
ter into  him,  as  he  into  it ;  he  is  not  so  much  to  possess  it  as 
to  be  possessed  by  it ;  it  is  the  atmosphere  which  is  to  sur- 
round him,  the  light  which  is  to  shine  all  over  him,  the  very 
space  which  is  to  absorb  him.  Into  this  he  is  to  enter,  but 
never  to  depart  from  it ;  "  the  last  thing  we  hear  of  him  is 
ihat  he  is  gone  into  joy." 


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